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sec 


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/m'l 


THE    COMPLETE 

DUTY    OF    MAN 

OR,  A 

s  y   s  T   E  m;^ 

O  F 

Poarinal  and  Pradical  Chriftianitj, 

To  WHICH  ARE  ABDED, 

I^ohms  of   Prayer   and    Oitices    of   Devotion 
for  the  various  Circurnftanccs  oF  Lif£, 

DESIGNED   rOR  THE  USE  OF  FAMILIES. 

..- _ . /       '  -• — 

By    H.  "'V  E  N  N,    a.  M. 

RZCTOR  OP  YeLLINC,  AND  ChAFLAIN  TO  THE  EaRL  OF  BuCKAN\ 

FIRST  AMERICAN  EDITION. 


Coming  unto  CHRIST  ai  unto   a  UvtMg  SioMf,   dtfallo'WiJ   indeed  of 
vieny  hut  chjfen  sfGoD,  and pret'ious. 

Ye  at/oy  as  VfvtJy  ftonts^  are  huilt  up  a  fptr'ttual  houje^  mn  holy  pr\efl. 
hood,  to  offer  up  /pir'itual facrifictSy  atetptahle  /•God  by  Jesus 
Christ.  i  Peteh  ii.  4,  5. 


JIlMI  [■"■■■Ml 


WORCESTER,  (Massachusetts.) 
Phinted  by  SEWALL  GOODRIDGE. 


1804. 


T       A       B       L       E 

or  * 

CONTENTS 

1  N    T  H  E 

COMPLETE  DUTY  of  MAN 


OTa«k 

N  the  excellent  Worth  of  the  Soul  17 
The  Knowledge  of  the  Soul's  excellent  Worth, 

necefTary  to  perform  Chriftian  Obedience  23 

The  Carefulnefs  to  fave  the  Soul         -          •  25 
.  The  Scripture  CharaBer  of  God           -             -315  37 

The  perfeftions  of  God  exemplified  by  Fads  43 

The  natural  Condition  of  Man  refpefting  God  53: 

On  the  Depravity  of  Man         *         -         -  59 

The  Human  Heart's  Enmity  againft  God         -  6fc 

On  the  Perfection  of  the  Law         -         -         *  75: 

The  feveral  Ufes  of  the  Law         -         -         *-  77 

The  fame  fubjeO;  continued         -         -         -  8a 
The  Dangerous  Miftakes,  which,  through  Ignor- 
ance of  the  Lav/,  gOTcrn  our  Minds       -         -    88 
Faith  in  our  Lord  Jefus  Chrift  afcertaincd  from 

Scripture  Teftimony              .         -         -  9;^ 

The  Extent  of  Faith  in  Chrift             -             -  101 
Great  Advantages  from  receiving  Chrift';^  own 

Definition  of  Faith  in  his  Name         -         -  104 
The  Foundation  of  Fa;ith  in  the    Lard  Jefus 

Chrift             -             -            -             -  i>^ 

The  fama  fubjeO:  continued              -             -  124 
The  Ground  for  Faith  in  Chrifl  to  turn  us  from 

all  Iniquity              -           '.              -         -  127 

On  the  Divinity  of  the  Holy  Ghofl:         -       -  i33 

On  the  Operations  of  the  Holy  Ghofl  139 
On  the  conftant  Agency  of  the   Holy  Ghofl  in 

ail  Age5             -             -             -             -  ^42 


CONTENTS* 

On  the  Proprieties  of  the  Spirit's  Influence,  and 

the  daring  Impiety  of  denying  it  ^  .  149 
On  true  and  falfc  Repentance         -  -         155 

The  fame  fubjeft  continued  -  -  159 

The  Tempers  of  a  Chriftian  towards  Godj  and 

the  Principles  which  form  them  -  -  16^ 
The  Tempers  ofaChiftian  towards  God  -  173 
On  the  Tempers  of  a  Chriftian  towards  God  ijj 
The  Tempers  of  a  Chriftian  towards  his  Fellow 

■    Creatures  '  -       '         ■  -  -  182 

On  the  Tempers  of  a    Chriftian  towards  his 

Fellow-Creatures  -  »  -         ip3 

The  Tempers  of  a  Chriftian  towards  his  Fellow- 
Creatures  »  -  -  •  igg 
The  Tempers  of  a  Chriftian  towards  his  Fellow- 

*  Creatures  -  -  -  -  202 
Chriftian  Humility  -  -  -  20^ 
The  Duty  of  a  Chriftian  in  a  Married  State  214 
The  Chriftian's  Duty  in  the  Marriage  State  218 
The  Natural  Duty  of  Parents  and  Children  2^^ 
The  fame  fubjeft  continued  :  -  231? 
On  the  Education  of  Children  -  -  .  2361 
The  Duty  of  Children  towards  their  Parents  24^ 
On  Self-Dcnial  '  -  -  -  251 
On  the  fin  of  Lewdnefs  *  -  25G 
On  Self-denial  refpe^ling  the  Love  of  Money  263 
On  Love  of  Praife  -  ,  -  ftS^ 
On  Evnl  Shame  -  -  -  273 
On  Self-denied  Submiftion  of  our  underftand- 

ing  to  God's  Word  -  -   '  27S 

On  Devotional  Duties  -  -  287^ 

On  the  Neceflity  of  Prayer  -  •  295 

The  Properties  of  acceptable  Prayer  ^     -  301; 

On  the  certain  Succefs  of  Prayer        -         -  307 

Tiie  Pleafures    peculiar  to  Believers  in  the 

Lord  Jefus  Chrift  -  -  .  31^ 

On  Pleafures  peculiar  to  a  Chriftian  -  229 
The  Love  of  Chrift  to  his  Church  in  all   Ages 

•  the  fame  -  •  .  ,  338 


P   U    E    F    A    C    E. 


Faith  in  Chrifi,  whatever  difputes  may  have  hitu 
-taifcd  ahdut  its  nature^  is  allowed  on  all  hands  Iq  he  & 
o^pital    doHrinc  of   the  gofpel^    and  ejfcntial    i9  # 
Ghriftian. 

In  full  agreement  with  great  lights  of  the  primi* 
tlvc  churchy  our  own^  and  all  the  reformed  ones^  I  un^ 
dcrfiand  by  it  a  dependence  upon  Chrijl  for  rightcouf'^ 
%ef%  andfrmgth^  as  having  paid  to  the  jufiice  of  Gsd 
full  fatisfattion  for  his  broken  law^  and  obtained  ac* 
ceptanctfor  all  believers  in  his  ndme^  'to  the  reward  of 
eternal  life.  Should  an  explanation  of  this  pointy  now 
itfeemsfo  offenfive  to  many^  be  demanded^  the  follow^ 
mg  is  humbly  fubmitted  to  confideration. 

Sin  is  the  tranfgrcffion  of  God's  law^  which  fofoon 
MS  broken^ fuhjeEis   us  to  its  penalty.     The frfl  fm  of 
ihefirfl  man  is  a  decifve  proof  of  this  truth  ^f landing 
in  the  front  of  the  Bible^  a  perpetual  important  lejfon  of 
intrusion  to  mankind^    in   a  pointy  which  otherzuifc 
eould  not  have  been  known  by  them  ;  and  which^  not- 
mthfianding  thefolemnity  of  its  delivery^  they  are  al^ 
tuays  apt  to  overlook.     But  thi s  faEi  ought  very  parti cu* 
hrlyto  be  confidered^becaufe  defigned  to  give  us  a  clear 
infight  into  the  nature  of  Go  d^  and  the  nature  of  fin  ^ 
find  as  a  key  to  the  fubfequent  ' difcoveri  es  of  fcripture, 
lor  if  the  fm  of  eating  the  forbidden  fruity   involving 


v'i  jE*     R     E     ?     A     C     E. 

in  iti  fatal  confquencn  the  zahoU  human  rdce^  could 
not  he  pardoned  ;  'Oie  may  fairly  prcfame^  fin  has  aU 
xoayi  the  fame  nature  in  ike  eyes  cf  en'  unchangeable 
God,  Therefore^  every  fr.^  cs  cr.  cB  cf  difohedience 
€:id  rchcUion  againjl  him,  muf  he  the  ohjecl  cf  his  dif 
f'leafure  at  all  timcs^  and  fore-oer  fepar ate  from  him 
every  foul  cf  rian  in  xuhom  it  is  found  unpardoned  find 
unpirgedo 

This  ^Ivcs  an  alarming  viezu  of  cur  condition  imdfT 
fn,  immediately  exciting  this  qitejiion,  How  ere  finneri 
to  he  reflored  to  the  favor  of  God  ?  An  enquiry^  ^f  M'^ 
^^hcrs  the  viofl  important.  And  you  are  again  defircd 
to  hep  your  eye  fixed  vpan  the  fcripture  character  cf 
Cod,  his  hollnef  or  haired  of  fin  y  and  inflexible  wilUfi 
punifii  it,  rcmemhering  at  the  fame  time,  that  every  a^ 
cf  difohedience  has  the  fame  accurfed  nature  zuith  thi 
frf,  and  as  certainly  expofes  the  offender  to  condem- 
nation. 

Jf  you  rcjife  to  admit   this  avful  account  cf  the  na^ 
ture  of  fin,  and  of  God,  hecaufe  contrary  to  the  idea  yaw 
have  framed  of  him,  and  derogatory  ^  as  you  fancy,  to  hii, 
perftdions,  you  are  then  required  ta  prove  under  what 
fge  of  the  zoorld,  or  in  what  part  of  fcripture  you  find 
it  recorded,  that  God  has  revoked  his  decree  againftfn^ 
und  made  a  change  in  the  lava  given  to  man  at  his  crea^ 
iion.     This  voas,  Ufevpon  obedience,  and  in    cafe  of 
iravj^rcf[!cn,  death.     The  fcripture,^  on  the   contrary^ 
?-t  pcrfca  harmony  wuh  itfelf  acquaints  us,  that  at  the 
f  cor.d  promulgation  of  the  lazv,  God  appeared  in  the 
fa'^ie  inrjff  •^.  f over eigntVy  and  v;ith  the  fame  denuncia^ 
hon  if  wrath  cgcivf  fmnerSy  as  he  dU-  at  the  begirt 


PREFACE.  vii 

ning,  Curfcd  15  every  one  that  continucth  not  i» 
tU  the  things  which  arc  written  in  the  book  of  the 
law  to  do  tiicm.  Oi  which  we  may  cbfcrvc  by  the 
xuay^  that  as  more  than  temporal  death  was  ncccjfarily 
implied  in  the  ihreaiciing  and  curfc  to  the  Jews,  bc^ 
I  caiife  that <i  they  knew  tuas  the  unavoidable  doom  of  all 
j  mankind^  xnhether  they  obeyed  or  not— So  it  nalurally 
I  f^SS^J^^  tous^  that  the  Jirfc  threatening^  Jn  the  day  thou 
eatefl  thereof  thou  fialt  fur ely  die,  was  of  the  fame  ex^ 
tent   and  its  meaning  precifefy  determined  by  it. 

However^  in  the  fecond  there  is  no  relaxation  of  the 
Jirfi  J  no  contrary  declaration  concerning  the  cafe  of 
d^enderSj  nor  the  Icafh  intimation  of  any  change  in  the 
will  of  God  with  refpe'd  to  fn.  Indeed  fuch  a  varia- 
tion er  ineonfifeney  in  the  charaEler  of  Cod,  as  given 
by  his  f elf  would  bean  argiiment  of  infinitely  greater 
force  thai  auy  yet  alledgcd  againfl  the  truth  of  th^. 
Bible. 

The  fa 61  then  is  certain  :  the  wages  of  fii  is  death ^ 
and  always  will  he  fo  while  God  remains  uncliangabi^^ 
What  he publiJJied  by  hisfirfl  covenant^  in  the  per f on  of 
Adam  given  to  all  mankind,  he  renewed  and  confrvied 
hy  the  delivery  of  the  law  //Mofcs,  which,  as  St,  Paul 
ohferves.  Gal,  iii.  19.  Was  added  becaufc  of  tranf-. 
grcflions,  that  their  defert  might  be  known,  that  the 
offence  might  abound,  Rom,  \\  In  its  penalty  and 
cut fe  unto  death,  now  once  more  folemnly  awzrd-:d  a- 
gainjl  every  offender,  and  every  cfence, 

Befides  thefe  two  grand  vianifejlations  of  the  na'/j^re 
and  will  cf  God^  the  evil  of  fin,  and  the  manner  in 
-jjhich    it  is   to  he  tr^aied^'-::^   hiozv  nf  ^^  ether.     Jr.i 


viii  PREFACE. 

both  are  exemplified  in  the  judgments  recorded  ihrsugi*. 
out  fcripture^  cfpecially  in  the  death  of  Chrijl^  (^^fi 
many  conjlrmationi  of  G>d'$  unalierable  purpcft  of 
dealing  with finntts  according  to  thofe  declarations. 
Very  flriling  and  awfdJ  indetd  they  ere.  Yet  here  vtc 
TTiuJl  refl  the  point  forever^  itnlefs  we  would  take  upiu- 
us,  as  we  do  from  one  age  to  another,  with  horrid  fre^ 
Jumpiioh^  to  eflimaie  the  guilt  offinfrotn  our  own  falfe 
notions  of  it,  to  prefer ihc  a  lazu  to  God,  to  diveft  him  ef 
his  flip r erne  dominion^  to  cavil  'ct  his  wifdovit,  and  dt^ 
throne  his  jiiflice. 

But  let  the  reafoncfman,Jhbrt  as  it  is,  be  judge  in 
this  caufe.  The  decree  is  gone  cut  from  the  Almighty 
andflands  unrepealed  in  the  revelation  he  has  made  of 
his  f elf ;  Ciirfed  is  every  one  that  continueth  not  in 
all  things  written  in  the  book  of  the  law  to  iio  thera. 
Suppofc  now  for  a  mcincnt,  xoe  are  at  liberty  to  caHl 
this  decree  in  qiiejlion,  and  make  allowance  for  foTnefm^ 
What  is  that  fn  ?  And  if  for  one,  why  not  two  or  more^ 
and  where  will  you  ftop  ?  If  once  you  take  it  cut  of 
God's  hands,  there  will  be  no  end  of  pleading  for  tranf 
^reffion,  no  dread  of  it,  nofenfe  of  good  and  evil  ^  no  f ah  ^ 
miffion  to  God's  authorify,  no  obedience  upon  earth 
The  c^nchfion  is  evident,  if  all  have  finned^  all  fland. 
condc/jined  by  the  faitcnce  of  ajufi  God, 

The  Covenant  (f  redemption,  in  which  mercy  and  truth,, 
meet  tegcther,  rightemfnefs  and  peace  kifs  each  other, 
and  God  is  hth  jufl  and  the  jiiflifer  of  himthat  believcth 
in  Jcfus,  is  not  here  to  he  fully  epenecl.  We  are  ?uw  6 
prtve  the  necej/ily  cf  dcpcnde7ice  for falvation»n  the  death 
^nd  TT^htcoufnefs  of  Qhrift.Jr^^'iiikt  preceding  accnmi 


PREFACE.  i^ 

<,j  God' 5  unalterable  jufiicc^  and  from  the  guilt  of  Jin 
Icing  in  all  ages  the  fame.  And  udlefs  zue  are  declar^ 
ed  free  from  that  guilty  and  invefted  with  a  title  :'o  etcr- 
•nal  life  J  how  can  we  be  faved  ?  If  we  have  not  righi- 
eoufnef  in  ourfelvei^  where  muj}  we  look  for  it^  hut  as 
cxijling  fokly  in  the  per f on  ^'Jefiis  Chrifl  ?  BsfcK- 
dcncCj  therefore,  upo'n  that  righteoufiefs  as  appointed  by 
Godjorfinners  to  confide  in,  is  the  precious  faiih  of  the 
go  [pel  by  which  the  jvjl  live^  and  live  eternally.  As  no 
other  will  reconcile  the  divine  attributes^  or  anfwcr  the 
exigencies  of  mankind,  concluded  under  fin,  and  ahuayi 
finners,fo  nothing  elfe  mujl  be  tht  ground  of  our  he'pc 
towards  God, 

Not  Works,  Alas  I  we  have  none  that  will  bear 
U  he  weighed  in  God's  balance,  or  anfwer  the  demands 
of  his  jiflicc.  Be  fair  and  hoiiefl  here,  as  it  is  a  mat- 
ter oj  If  e  and  death.  Then  examine  what  yo:t  think 
jo:ir  befl  a^ion,  or  the  mofl  excellent  grace  inyourfouL 
Bring  it  to  the  touchfione,  the  Jiraight  rule  cf  the  com-- 
viandment,  luhich  reaches  the  Heart  ,and  all  its  ■rnctvOns. 
In  themaiter  or  manner,  principle  or  end,  be  affurcd^ 
you  will  find  fome  grievotsfiaw.  in  it,  Old  condemnation 
your  dtftrt,  infie&d  of  reward.  Let  H6oker,  whofc 
j-udgrnent  or  piety  non^  ever  quefiioned,  who  lave  fiudi- 
id  his  writings,  be  heard  on  this  head.  "  If  God,  J  aid 
**  he,J]i(mld  make  us  an  offer  thus  large — Search  al'. 
''  the  generations  of  men,  fnice  the  fall  of  our  firft  fath- 
'•  er  .vdam  ;  find  one  man  that  hath  done  one  a3i:m 
^'  which  hath  p  aft  from  him  pure,  without  anyjlain  r> 
y  lli^^'kijJl  <^^  ^'-^  ;  end  for  that  one  man's  crjy  a^^ir. 

A 


X  PREFACE. 

^^  neither  man  nor  an^el  /hall  feci  the  tormenti  which 
*'^  are  prepared  Jqy  both.  Do  you  think  ih^t  this  raiC- 
^*  forrt  to  deliver  men  and  angels  cculd  bejound  among. 
^'  the  Jons  oj  men,?''  Dircourfe  on  Jiiftification. 

Not  Sincerity.,  ^  This  has  he  en  long  adopted  into  our 
divinity^  as  if  it  zuas  the  gracious  c<indition  ef  the  new 
covenant^  in  oppofiticnito  the  law. of  perfeft  obedience^ 
But  it  is  no  where  mentipned  infcripture  asfuch.  Yet 
fo  great  a,  variation  in  a  matter  $f.vafl,,  importance ^ 
from  every  .  other,  revelation  .  God  has  been  pleafed  to 
make  of  .his  f elf  and  the  way  of  acceptance  with  him^ 
need  he  very  difhinHly  and  jlrongly  marked.  But  when ^ 
we  call  for  fcripture  proof  none  is  produced.  It  is  in-^ 
deed  altogether  a  claim  of  human  invention,  an  acknowU 
^ged  iefedt  of  obedience — Confequently  an  ahfolate  for- 
feiture^ delivering  us  up  to  juficc^fo  long  as  the  law  of 
perfeH  obedience  fands  infuM  force  againfl  us,,  ,  J^td 
let  the  reader  determine^  after  what  has  been  faidy 
xishether  that  law  was  not  defgned  to  he  a  perpetual 
fiandard  of  tht  only  obedience  God  will  accept  from  may%' 
as  his  duty,  <?.r  how  and  when  k  was  abrogated^ 

•  l^ot  F&khzndWoxksi  xoiifid ere d  as  co-operating 
te  our  juflifi cation,  and  both  together  making  our  claim 
to  acceptance  ;  for  works  which  ..  have  the  nature  of  fin  ^ 
and  are  confefjed  to  have  it.  by  thofe  who  call  in  the. 
aid  of  faith  to  fup ply  their  imp  erf c^ion,  mufi  be  ex- 
eluded  from  any  fhare  in  our  pfiifi  cation,  hecaufe  the 
grand  iijicultyflill  remaiyis,  Juftice  mvfl  he  fatisfi 
td,  and  the  law  fulfilled ;  with  all  our  duties  fin  i$ 
mixed,  and  cur  cafe  defpzrate  as  to  this  remedy,  unlefs 


P     R     E     F     A     C     .E^  4 

$he  ntii)  covenant  be  fuppofcd  a  relaxatim  of  every  pre* 
teding  one  in  refpeB  of  God's  judgment  oj  ^Jin^  and  that^ 
now  in  this  lafl  age  of  the  worlds  he.  h  zs  revealed  his 
felf  at  aHing  under  0  difpenfmg  powtT^  and  dif charg- 
ing ftn  of  its  gid  It. 

But  this  is  a   dangerous  expedient^  ni  'thout  -warrant 

from  reafon  orfcripture,.   By  fcripture  1  vc  are  taught 

$ur  phok  deliverance frqm  the  curfe  of  th  ■  la^!J^  and  th^ 

anfvier  of  d  good  confcience  to  its  dernarxds^  is  tjie  right- 

eoufnefs  of  Chrifi^  fatisfying  the  divin.fi  f\ujlice^  and  to 

the  praife  of  the  glory  of  his  grace  im-puUd  io  finners 

forfalvation,  .  This  is  the  anchor  of  the,  foul ^  fure  and 

fledfafi^  full  fe cur iiy^  our  firf  and  only  ju/iifti  :aiion. 

The  notion  of  u  firft  and  fecond  is  the  off$-  pring  of 
fride^  oppofing  the  tnUh  of  God,  For  firely  .  thefejuf 
iifiers  of  themfclves  make  no  account  of  the  •  juflice  of 
Qod  asflill  exifling  in  all  its  rigor^  hut  fubfi  itute  in^ 
J,ead  of  perfection  what  falls,  infinitely  fhort  oj  it.  Yet 
%he  nature  of  God^  and  offin^  remain  always  il  lefame  ; 
f07ifequently  we  are  as  much  -undone  as  ever^  if  go f pel 
^race  extends  no  farther  than  to.thefirjl  benc^  Ht  offer- 
fivnefsywhen  we  are  admitted  intv  the  Chrift  fan  cove- 
Ijiant,  This  is  dropping  faith  at  the  heginni  ng  of  our 
converfion,  as  a  thing  of  no  farther  ufe.  Cm  the  con- 
trary, we  ere  aJxiredthejiifiJJiall  live  hy  faith^  not 
•nee  hut  always^  in  euery  fiep  of  his  progrefs^i  it  the  hour 
§f  death, .  and  the  day  of  judgment.  It  is ,%  lot  meant^ 
hat  faith  has  any  fuch  effcEl  merely  as  a  work  and 
rightcoufnefs  p/, our  own.  No,  it  confifis  %  n  a  denial 
ffthc  merits,  of  all  works,  qualifications,  4  r  habits  in 
'rnan.-    Its  tffence  is  unfeigned  fuhmijficn  i  o  the  rights 


xu 


F     k     E     F     A     C     E- 


■t^uJMjh'oJ  G^iis  and  entire  dependknce  upon  it  as  free!) 

given  to  us.     Which  may  Jurnijli  an   anjwer  to  thojc 

who  ajk^  why  vncty  uot  impei-feB  works  jujltfy,  as  well 

as  iinper/eH/d  ith  ?  Suppofing  truly  that  one  is  no  more 

perjt^,  than  the  ^iker.      The   reafon  is.that     ike  Jolc 

;€fernal  condition  of  jyjiif  cation  by  xaorks  is  their  per- 

JcBion^  confeq  uently  a  claim  founded  on  them'^  mvfi  cithr^ 

cr  be  made  ^i^otfd,  or   wholly  relinqur/hed.     WKcrea: 

faith^  though  it  may  he  weak     and  impcrfcEl^  infiead  of 

exalting  iif elf  againfl  the  juftice  of  God^  and  flandmg. 

before  him-  in  the  confidence  of  a  lie^  puts   allfroDi  it-- 

felf,  giving   the   whole  glory   of  fdhation  where  it  is 


due. 


We  fhall    clofe  this   argiwierJ  with  ohferving^  that 
faith  IS  n  ot  underfood^  much  lefs  pofjejjed^  if  it  product 
not  mort  holinefs^  than  could  p'^fjihly  he  any  Esther  way 
attained^      The  charge  oj  vacating  the  law^  et  a  rulef 
ifcyfalU-iX  'ed  clfe  upon  thefrfi  preaching  of  falvation  by 
faith;  and  a  bafe  fufpici^n  f  its  being  prejudicial  to 
the  interi  lis  of  virtue^   is  hardly   ever  rooted  mt  of  the 
minds  efmen^  till  they  iheirf elves  experience  the  pc^wer . 
#/  faith.       But  this  can  have  tio  weight  with,  tkfe  who 
remember  the  decifon  cur  Lord  has  m'dde  071  this  point^^ 
^/i  opofiicM  io  the  'conceit  of  a  proud  pretending  Phari^- 
Ue^  io    whi  VI  little    is  forgiven^  the  fame    hvcih  little. 
Luke  vii.  47. 

We  achi'Owlege^  we  ftrenuoiifiy  maintain  the  ktart  of 
■man  is  cxcvedingly  depraved.  But  you  extend  this  mat- 
ter hcycT.d  ull  hounds^  and  charge  v\u(h  ^feai'ir  t'^frnp* 
iinupcn  fallen  mar,  thc^n   y,n  are   arj^Are  9f   whcnyu 


;      PREFACE.  xiii 

jilpp^fc  thafupcr&huniant  love  of  God,  mmi/epd  in 
thephn  of  redemption,  can  kindle  no  love,  and  excitt 
no  gratitude.     On  the  contrary,  it  is  the  peculiar  hon^ 
0r  cf  gofpcl  grace,  that  it  humbles  every  believer  in  the 
-duji^  fills  him  withjuf:  x^pprehenfions  df  the  Jtvfulnefs 
<if  fin,  raifes  him  from  his  dead  fate,  to  efahliJJi  him 
J71  the  truth  of  obedience  from  love  to  God,  and  holy  ui^ 
miratioTi  ej  his  adorable  p erf eElions.     And^  if f^^  Z^h 
pel  he  not  thus  effeHual,  through  the  Holy  Ghof,  to  every 
finner  uoho  really  believes  it  :  if  the  love  of  the  ever 
ileffed  Trinity  does  noi  put  all  the  powers  of  the  foul  i-^ 
motion   to  make  fome  fait abje  returns,    our  conditio^z 
i$  indeed  hopelefs.     And  zue  may   venture  to   ajim^ 
that  a  zeal  for  works  truly  Chridian  can  he  built  «?j  n9 
other  foundation  ;  and  that  a  dtfre  to  perfeH  holinef$ 
wilt  never  take  place  in  the  heart  of  man,   hut  under  a 
fenfe  of  redeeming  grace,  and  the  great  fahaticn  itfets 
before  lis,    . 

A  negleEl,  and  even  avowed  contempt  of  this  doHrinc 
is  the  charaBeriftic  Qj  enrage,  and  the  gofpel  motive 
to  obedience  we  in  general  ceafe  to  inculcate,  though  we 
call  curfelves  Chriftians.     But  in  vain  do  we  attempt 
to  revive  the  decayed  fpir it  cf  religion,  and  ef&blifk  & 
pure  morality  on  any  other  than  fcripture  grounds,     A 
fpurious  kind  of  it,  outward,  partial,  chief  y  founded  on, 
love  of  reputation,  with  little  regard  to  God,  nature  itr 
\felfean  difccrn,  'and  in  fome  meafurc  attain.     Foor^ 
mean  attainment  I  yd    nature  is  moji    unreafonahly 
\prone  ta  fubftitute  this  in  the  place  of  inward  tjijidfpir^ 
^tv.d  religign^  te  which  it  is  altogether  menfe.     Bid 
B 


true  hounep-y  thai  is  ^rojouni  fdf-ahajemeni  anljui^ 
jeaiontothe  father  of  Spirits,  from  love  of  his  nature 
und  will,  loiih  ardent  longings  after  purity  cf  hearty  is 
the  genuine  produa  of  lively  faith,  and  I  fay  egain, 
no  where  to  he  found  ^ti  II  the  ever  hie  fed  name  0/ Jcfus^ 
his  grace  cni  truth,  his  compafjionde  heart,  dying 
love,  and  all  perfeH  obedience,  are  the  meditation^  dc^ 
light,  and  confidence  of  the  foul  towards  God. 

^Ufon  theft  principles  I  have   endeavored  to  deline^ 
etc  The  Complete  Duty  of  Man.     The  book  hears  tkn 
tith.  not  from  any  arrogant  conceit  the  author  holds  oj  . 
its  worth,  hut  from  its  comprehending  the  doclrincs  as 
well  as  the  precepts  peculiar  to  the  church  of  God,  from 
its  placing  things  in  their  proper  order,  and  preparing 
the  way  to  Chriftian  praHice,  by  Chrm-^n  faith,  and 
to  faith  byconviBion  cffn.  '  The  Whole  Duty  of  Man, 
fi  called,  has  been  long  inpcfjeffion  of  general  tfeem^ 
md  is  to  he  found  in.moffaTnalies.     But  it  is  evident 
that  celebrated  Trcatife  wants  the  great  thing,  needful 
fo'ohlain  the  very  end  for  which  it^  was  written  ;  fine- 
Chrijl  the  lawgiver  wt^l  always  f peak  in  vain,   without 
Chrft  the  Saviour  is frf  known.     Chridi^n  morale 
h' is  produced  and  viaintained   by  this  principle,  we 
hve  God,  becaufe  he  firf  loved  us,  andfent  his  fon  to. 
le  the  propitiation  for  our  fins.       All  trcatifes,  there^ 
fore,  written  to  promote  helinefs  of  life,  mujl  he  deplcr^ 
ahlydtfeBive,  unlefs  the  crof  of  Chrifl  be  laid  as  the 
foundation,  conjlanily  kept  in  view,  ^nd  every  duty  en^ 
forced,  as  having  relation  to  the    Redeemer,     This  is 
thf  ai^cfles  doBrine  ^nd  method  of  inculcating  ChriT 


'  p     1^.     E     F     A     C*  E.  XV 

mneieditnce,  and  ell  ether  is  pharlfaical,  er   mly  a 
more  rejinajpt^cies  of  Jclf-righUcufneJs. 

It  is  proper  to  apprize  the  reader,  thai  in  the  chap- 
hrcn  repentance,  there   are  jomc  paragraphs  tdken 
from  Mr.  Dickinfon*s  Letters ;  and  in  thefe  chapters 
071  the  Foundation    of  Faith,  Jevcral  Jine  Je%iimenl> 
/r(?w  Mr/Maclaurm  s  Sermon   on  the  Glory  of  the 
Crofs    of  Chrijl.  'In  a  ferv  ether  places,  -u^htre    a 
viajlerly  argMment   or  heautijul  illufiraiion  upon  the 
fuhjen  occurred,  I  have  taken  the  liherty  of  enriching 

'^ith  it  my  oxv  n  xuorL 

J  have  nathing further  io  add,  hut  my  earnejl  requeji 
tQjhe  Fountain  of  all  good,  that  it  may  pleafe  him  to 
^ake  the  follomnsJJteets  ufejul     Vfe/ul,  to  give  th^ 
reader  knowlege  of  his  gloriciis  name— and  a  convic^ 
iion  cf  hrnian  ignorance,  guilt,  and  depravity  which 
may  endear  the  name  oj  a   Redeemer  !  ^and  create  hu^. 
viility  of  mind  with    tender    compaffion  towards  caQh 
other.     Ufeful,  to  make  evident  the'pardon,  flrcngth^ 
peace,    and   right eoifnefs,  which  enable  all  zvho  have 
fcripturdl  faith  in  C\in^-^That  both  formal  and  deif 
tical  religion  may  appear  the  difpicahle  things  they  are  ; 
^ndan    earnefl  expeBation  he  excited  in  all  zvho  read 
this  volume,  of  beholding  the  meridian  glory  of  Chrif- 
tianity  in  Heaven,  where  every   creature  breaks  forth 
in  fervent  achnowlegement  of  infinite  obligation,  fay^ 
2/1^,^  Worthy  is  thjl  Lamb  that  was  slain  to  ee- 

CSIVE        POWER,     AND     RICHES,       AND       WISDOM,     AN^D 
STRENGTH,  AMD  HONOR,   AND   CLORT,   AND  V'ISDOM. 


THE 

-D    U    T    Y    OF    M    A    N : 

OR,  A  SYSTEM  OF 
DOCTRINAL  and  PRACTICAL  CHRISTIANITYr 


SUNDAY    L 


ooooooooodoo 


CHAPTER    L 

On  the  excellent  Worth  of  the  Soui» 

It  is  evident  man  is  made  with  an  ac«»' 
tive  principle,  entirely  diflind  from  his  body.  For 
this  is  chained  down  to  a  fpot  of  earthy  no  more  than 
a  mafs  of  unconfcious  matter.  But  his  foul  can  expa- 
tiate in  contemplation,  reflcft,  and,  with  infinite  varie- 
ty, compare  the  numberlefs  objeds  which  prefent  theni* 
felves  before  it.  When  his  body  has  attained  maturi«« 
ty,  his  foul  arrives  not  to  perfedion,  but  increafes  in 
wifdom  and  knowledge :  and  when  the  feeble  body 
is  finking  in  decay,  the  foul  is  often  full  of  vigor,  and 
feels  joy  or  anguifli,  all  its  own. 

To  demonftrate  the  worth  of  the  foul,  fo  admirable 
in  its  properties,  will  be  of  great  ufe  ;  becaufe  all  that 
the  term  religion  comprehends,  refpcds  the  foul.  And 
many  precepts  in  the  word  of  God  muft  be  judged  un" 
reafonabk^  or  prove  irkfpme,  till  the  falvation  of  the 
G 


18         On  the  excellent  Worth  of  the  Souh         Sund.  1. 

foul  13  known  to  be  the  greateft  good  man  can  attain ; 
the  lofs  of  it  the  greateft  evil  he  can  fufter. 

To  pro^  e  this  point,  I  fhall  make  my  appeal  to  ob- 
fervation  a«d  fcripture,  entirely  waveing  all  abftracl 
reafoning  about  the  nature  of  the  fouL* 

Experience,  then,  powerfully  proves  the  excellent 
worth  of  the  foul,  i^or  what  is  the  cafe  of  thoufandf 
around  you,  if  it  has  not  already  been  your  own  ?  Are 
they  not  mourning  over  fome  tender  parent,  near  re- 
lation, or  afieclionate  friend  ?  How  greatly  did  they 
value  the  dear  deceafed  ! — How  ufeful  or  how  enter- 
taining !  Perhaps  the  head,  the  comfort  of  the  whole 
family  ! — ^Perhaps  in  the  prime  of  life  and  beauty.  Be- 
hold the  fudden,  bitter,  prodigious  transformation! 
The  deiirable  objed  is  become  a  putrid  mafs,  infuffer- 
ably  loathfomc,  fit  only  for  the  grave  !  Do  you  alk, 
how  in  fo  fmall  a  fpace  of  time,  what  was  before  ad- 
mired, fliould  become  hideous  even  to  look  on  ?  The 
anfwer  lloudly  proclaims  the  excellent  worth  of  the 
foul.  For,  could  the  dead  parent,  relation,  or  friend 
fpeak  to  you  on  ^the  fubjeft,  his  anfwer  would  be  to 
this  efFeci:  : 

Afflided  and  furprifed,  you  bewail,  with  tears  of 
tendernefs,  the  frightful  change  you  fee  in  a  form  long 
fo  familiar  and  pleafing  to  you.  Know  the  caufe« 
The  immortal  inhabitant,  which  lodged  for  a  few  years  11 
under  this  roof  of  flelli,  is  gone.  My  foul,  by  its  pref« 
ence,  gave  life,  motion  and  beauty  to  my  body.  The 
inftant  tlie  one  took  its  deftined  flight,  the  other  began 
to  turn  into  an  ofFeniive  carcafe,  which  muft  moulder 
into  duft,  and  dull;  remain,  till  his  voice,  who  is  the 
refurredion  and  the  life,  unites  it  forever  with  its  for- 
mer inmate. 

From  this  ftriking  difference  between  a  dear  parent, 
relation  or  friend^   adive,  ufeful,  entertaining  ;    and 

*  Our  enquiries  about  the  n.-\ture  of  the  foul  (iays  Lord  Bacon)  rau ft 
be  Ixjund  over,  at  laS,  to  religion,  for  otherwife  they  ftill  lie  open  to  ma- 
ny errors.  For.  ijnce  the  fubftance  of  the  foul  was  not  deduced  from  the 
tsiafs  cf  heaven  and  earth,  but  immediately  from  God,  how  can  the 
knowledge  of  the  reafonabie  foul  be  derived  from  philofcphy  ?  It  muft  be 
drawn  fi  Mm  the  Cime  infpiration,  ^Vom  whence  its  fabftacce  firft  flowed. 
Advanstmtni  of  kafn'mg^  book  iv, ch.  j. 


Chap.  1.]      On  the  excellent  Worth  ef  the  Soul.  1$ 

the  cold,  pale  piece  of  outcail  earth,  he  inftantly  be- 
comes upon  the  departure  of  his  foul  into  eternity,  un- 
derftand  what  muft  be  its  excellent  worth. 

From  obferving  this  fad,  daily  paiHng  before  our 
eyes,  turn  to  the  page  given  by  infpiration  of  God. 
Nothing  can  be  conceived  more  grand  than  the  fcrip- 
turc  account  of  the  foul. 

Look  up  to  the  heavens  ;  immenfely  high,  immeaf- 
urably  wide  as  they  are,  God  only  fpoke,  and  inftantly, 
with  all  their  hoft,  they  had  their  being.  The  earth, 
the  fea,  the  air,  with  all  their  millions  of  inhabitants, 
were  formed  in  the  fame  manner.  But  before  the  hu» 
man  foul  comes  into  being,  a  council  of  the  Trinity  is 
held.  God  faid.  Let  us  make  man  in  our  image^  ajter 
our  likenefs.  So  God  created  man  in  his  Gwn  image ^  in  the 
image,  of  God  Created  be  him.  Gen.  i.  26,  27.  He  form- 
ed his  foul,  in  its  moral  faculties  and  powers,  a  fmlefs 
immortal  image  of  himfelf. 

To  ruin  fo  grand  a  being,  was  an  attempt  equal  to  the 
execrable  malice  which  Satan  bore  againft  God,  and  the 
favorite  work  of  his  hands.  But  no  fooner  did  Satan 
bring  the  foul  of  Adam  nigh  to  everlafting  deftrudion, 
than  the  method  ufed  to  recover  it,  declared,  a  fecond 
time,  ftiU  more  loudly,  the  exceeding  greatnefs  of  its 
worth.  This  muft  be  granted,  if  you  take  a  juft  fur- 
vey  of  his  majefty,  who  alone  was  fufficient  to  redeem 
it.  Before  him  the  countlcfs  multitudes  which  people 
the  whole  earth,  with  all  their  wealth  and  pomp,  are 
lefs  than  nothing  and  vanity.  Before  his  incompre^ 
henfible  glory,  the  height  of  the  mountains,  and  the 
unfathomable  depth  of  the  fea — the  dimenfions  of  the 
earth,  and  the  circuit  of  the  Ikies,  arc  as  the  fmall  dull 
of  the  balance.  This  is  HE,  behold  him !  behold  him  !^ 
who  takes  upon  himfelf  a  work  impoffible  for  angels  to 
cfFed— the  redemption  of  the  foul.  He  takes  upon 
himfelf  to  replace  it  in  union  and  communion  with 

*  The  reader  isdcfired,  as  he  woald  not  injure  the  Redeemer,  by  un- 
worthy thoughts  of  his  pcrfon ,  to  meditate  on  the  grand  things  ifai^.h 
fpeaksof  the  Mcfliah.  The  40th  Chapter,  from  whence  the  above  ds^ 
fcription  of  his  glory  is  eKtraded,  puts  it  outofquettion,  that  he  is  the 
true  God.  The  6tU  the  ©th  and  ^sth,  each  prove  t!ie  lime  to  dcmaa- 
ftratioH. 


20  Onihc  excelknt  Worth  of  the  SouL    [SuKD.  1. 

God  ;  not  by  the  word  of  his  mouth,  as  in  the  day 
when  he  made  the  heavens  and  the  earth,  but  by  a  work 
infinitely  collly  ;  by  a  proceis  of  many  painful  fteps, 
each  of  them  myflerious  and  aftonifliing  to  angels,  as 
"well  as  to  men. 

To  redeem  the  foul,  he  is  born  of  a  poor  virgin,  in 
the  likenefs  of  finful  flefli  ;  he  lives  afHicled,  inlulted, 
oppreffed  above  meafure,  tiU  in  his  death  he  is  made 
£n,  and  a  cur fe,  offering  up  to  the  Father  a  divine  obe- 
dience, and  a  death  fully  fatisfadory  to  his  broken  law. 

From  confidering  duly  v/hp  this  Redeemer  is,  and 
what  he  hath  done,  you  m.ufl  conclude  that  every  thing 
the  world  admires  as  excellent,  or  extols  as  valuable,  is 
unfpeakably  mean,  when  put  in  the  balance  againft  the 
worth  of  the  foul. 

It  is,  indeed,  a  matter  of  the  utmoft  difficulty  to  be- 
lieve, that  the  Word,  who  is  God,  did  abafe  himfelf  to 
the  death  of  the  crofs,  a  ranfom  for  the  foul.  Here 
reafon  is  loft  in  the  unfathomable  myftery,  and  if  left 
to  itfelf ,  leads  to  an  obftinate  denial  of  the  fad.  Tlie 
means  ufed  to  prevent  this  effed,  full  of  blafphemy  a- 
gainft  God,  and  perdition  to  ourfelves,  forcibly  prove 
the  fouls  excellent  worth.  For  the  fame  Eternal  Spirit, 
which  in  the  beginning,  brought  light  out  ofdarknefs, 
order  and  beauty  out  of  chaos,  comes  down  from  heav- 
en to  atteft  this  truth.  He  fhall  glorify  me,faith  Chrift, 
for  hejlidll  receive  of  mine  ^  andfnallfnew  ii  unto  you,  John 
xvi.  14.  Difplaying  the  glory  of  the  perfon  and  work 
of  the  Redeemer,  who  came  to  feek  and  to  fave  that 
which  was  loft. 

Judge  now,  what  muft  be  the  foul's  excellent  worth, 
which  originally  was  the  offspring  of  God,  and  made 
in  his  image  ;  then  the  purchafe  of  the  blood  of  his  e- 
qual  Son  ;  and  at  length,  the  pupil  of  the  Holy  Ghoft, 
to  be  educated  under  his  eye  and  influence  for  heaven. 
When  nobility  ftoops  to  the  office  of  a  teacher^  nothing 
beneath  the  heir  of  a  kingdom  is  the  fchollar.  Hov/ 
great  then  muft  be  the  w\)rih  of  the  foul-,  v/lilch  ]i2^ 
the  fpirit  of  God  for  its  appointed  inftrudor^  and  con- 
tinual g-uide  ! 


Chap.  1.]         OnthcexcelkntWorthoftheSouL        21 

Further,  confider  that  height  in  glory,  or  dire  ex- 
tremity of  WO5  which  muft  be  the  endlefo  condition  of 
every  foul.  Man,  on  revolting  from  God,  was  baniihed 
from  all  commerce  with  the  bleffed  fpirits  of  heaven. 
But,  when  a  few  years  have  taken  their  flight,  if  falva- 
tion  has  been  accepted,  the  foul  iliali  be  as  the  angels  of 
God,  clothed  with  a  body  refulgent  like  the  fun  ;  raif- 
ed  to  a  perfedion  exceeding  our  higheft  reach  of 
thought  ;  ail  its  faculties  innniteiy  furpaffing  in  excel- 
lence the  outward  beauty,  with  which  it  is  arrayed. 
Novv%  as  we  always  eilimate  the  grandeur  of  a  perfon, 
from  the  exalted  ftation  he  is  born  to  bear,  and  the  pcf- 
feflions  he  ihali  one  day  call  his  own,  how  amazingly 
great  mull  the  worth  of  the  foul  be,  iince,  unlefs 
ruined  by  incorrigible  contempt  of  God,  it  ffiall  inher- 
it the  riches  of  eternity,  minifter  before  his  throne,  and 
drink  01  rivers  of  pleafures,  which  are  at  his  right  hand, 
forever  more. 

On  the  other  hand,  the  fcripture  account  of  their 
miferies,  who  perifh,  as  ilrongly  proves  the  fame  truth, 
thoucrh  it  be  ciiftreffino;  to  conlider  their  cafe.  For  it 
the  Ibul  be  not  admitted,  through  the  Savior's  medi- 
ation, into  heaven,  O  fad  alternative  !  its  doom,  (like 
a  fentence  pronounced  on  offenders,  whofe  high  dif- 
tin6lion  fcrves  only  to  inflame  their  guilt)  flrikes  ns 
with  horror.  It  muft,  indeed,  be  baniihed  to  an  incon- 
ceivable diiiance  from  God,  and  feparated  by  an  un- 
palTable  gulf.  It  mull  have  him  for  the  avenger  of  all 
its  crimes,  in  compariibn  of  whofe  fi:rength,  all  created 
might  is  weaker  than  the  new  born  babe.  That  arm.  is 
to  be  ftretchei^  out  againfl  it,  which  flioots  the  planets 
in  their  rounds,  and  taketh  up  the  ifies  as  a  ver3/  little 
thing.  The  foul  which  perillies,  is  to  fuifer  punifnment 
the  lame  in  kind  with  the  avowed  enemy  of  the  blen- 
ed  God,  whofe  only  aim,  fmce  his  fall  from  heaven,  has 
been  to  undermine  and  oppofe  Chrift's  kingdom  ;  who, 
ha^  already  feduced  fouls  without  number,  and  will  go 
on  in  enmdty  againfl  his  maker,  till  eternal  vengeance 
falls  on  his  head.  1  hough  not  in  equal  torment,  yet 
in  the  fam.e  hell  with  this  execrable  being,  the  foul  which 
perifhes  mTjfl:  endure  the  wrath  to  come. 


g2         Gn  the  eKcdUnt  Worth  ef  the  Soul.      [Sund,  t. 

Whether  you  regard,  therefore,  the  felidty  or  ruin, 
one  of  which,  in  a  few  fleeting  y-ears,  the  foul  ipuft 
feel  ;  you  will  find  it  hard  to  determine,  which  of  the 
two  moft  loudly  declares  its  grandeur. 

Thefe  evidences,  obvious  in  the  fcripture  page,  dc- 
monftrate,  that  the  pooreft  beggar  poffefles  a  dignity 
in  his  own  perfon,  greater  above  expreflion,  than  aU 
the  world  can  give  him«  The  foul  within^  by  which  he 
thinks,  and  reafons,  and  acls,  furpaffes  in  worth,  all  the 
eye  ever  faw,  or  the  fancy  ever  formed.  Before  one 
fuch  immortal  being,  the  magnificence  even  of  the 
natural  v/orld  is  diminutive,  becaufe  tranfient.  All 
thefe  things  wax  old,  as  doth  a  garment,  and  all  the 
works  of  nature  fhall  be  burnt  up  ;  but  the  years  of 
the  foul,  in  happinefs  or  wo,  like  its  Maker,  remain 
unchangeable. 

From  confidering,  with  due  attention,  thefe  proofs 
of  the  excellent  worth  of  the  foul,  you  will  underiland 
the  ground  of  that  aftonifhing  affertion,  from  the 
mouth  of  Chirft,  that  in  Heaven,  the  feat  of  glory,  and 
among  angek,  whofe  thought  can  never  ftoop  to  any 
thing  low.  There  is  joy  over  one  finner  that  repenteth. 
You  will  underftand  why  the  Lord  God  Almighty 
gives  fuch  folemn  warnings,  fuch  prefTmg  calls,  fuch 
afFedionate  entreaties  to  finful  men,  to  bring  them  to 
feel  a  juft  concern  for  themfelvcs.  Thefe  things  bear 
€xad  proportion  to  the  worth  of  an  immortal  foul. 


Chap.  2.3         Knvwkdgt  of  the  StuPs  IVortb.  «S 

S  U  N  D  A  Y    11. 


0  000000000000 


C  H  A  P  T  E  R.    ilo 

The  Knowledge  of  the  Soul's  excellent  Worth^ 

NECESSARY  TO  PERFORM    CHRISTIAN  OBEDIENCE, 

Naturally  we  purfue  with  grec- 

dinefs,  the  gratifications  of  fenfe  and  the  things  of 
time.  When  we  enter  on  the  flage  of  life,  the  amufe- 
ments  of  folly  and  the  pleafures  of  fin  captivate  us  as 
the  chief,  if  not  only  fources  of  delight*  Llence  youth 
are  very  ihy  of  religion,  notwithflanding  its  rich 
promifes  of  prefent  peace  and  joy,  and  of  eternal  life^ 
in  the  world  to  come.  They  regard  it  as  a  malevo- 
lent  foe  to  their  pleafures.  But  foon  as  they  perceive 
the  excellent  worth  of  their  fouls,  they  fupreniely  val- 
ue and  earneilly  purfue  things  unfeen  and  eternaL 
Thus  informed,  every  prejudice  againft  religion  ceafes^ 
and  the  language  even  of  youthful  hearts  is  this. 

"  The  bloom  of  my  days  and  the  vigor  of  my  life 
fliall  be  diredlcd  to  my  beft,  my  everlafting  intereft.  A 
clear  abiding  conridion  of  my  foul's  immortal  nature, 
has  delivered  me  from  iiflening  to  the  flattering  folici* 
tation  of  my  lufts,  and  broken  the  magic  force  of  their 
cruel  enchantments/' 

Through  the  fever al  fucceeding  flages  in  life,  no  lefs 
than  in  youth,  this  knowledge  is  equally  needfuL  No- 
thing lefs  can,  with  certainty,  be  depended  on,  to  pre- 
ferve  men  inviolably  honcft  amidil  the  temptations 
which  abound  in  trade,  and  in  every  profeflion.  For 
the  coffee  houfe,  the  'change,  theuniverfity,  with  every 
circle  of  company,  pour  out  infedious  difcourfe,  and 
by  perpetual  praife  of  wealth,  inflame  us  Uith  defires 
after  it»  Hence  fpring  deceit  and  roguery,  the  difeafes 
of  trade,  which  ruin  thoufands.  They  are  engender- 
ed by  rage  after  money,  as  the  chief  good  of  men.  This 
wide  fpread  fvil  nothing  can  control,  but  a  full  perfua- 


^4  Knowledge  eft  b^  SouFs  ivorth.         [3u:jd;  2; 

lion  of  the  fouFs  ineRimableworth.  Eftabliih  this  im- 
inediately  every  fah'e  defiling  idea  ofgain  and  worldly 
prcfperity,  appears  m  its  folly  and  deformity.  Trade 
■will  then  be  carried  on  with  temperance  of  affecSlicn  ; 
3n  enlightened  confcience^  like  a  vigilant  centinel,  vv^ili 
found  aii  alarm  in  every  hour  of  dangei*,  and  enable  the 
man  of  bufinefs  to  conquer  what  led  him  captive  be- 
fore. For  to  all  thst  v/onld  lead  him  to  tranfgrefs,  he 
will  naturally  ho^v  foy,  as  he  feels  ;  What  is  a  mmi  profit- 
edy  if  be-Jhall  gain  the  whole  ^asorld^  and  lofe  his  own 
fold  ?  And  what  jh  all  a  man  give  in  exchange  for  his  foul  ? 
Further,  the  ground  of  real  prayer  and  facccfs  in  ity 
entirely  depends  on  knowledge  of  the  foul's  worth. 
Hypocrify^in  addreffes  from  one  man  to  another,  is  de- 
tefiable  ;  hov/  much  more  in  ccnfeflions  or  petitions  be- 
fore God  ?  Yet  prayer  can  be  no  better  than  hypocri- 
fy,  till  the  fupplicant  feels  the  worth  of  his  immortal 
fpirit.  Wrath  revealed  againil  iin,  deliverance  from 
its  dominion  and  defilement,  fupplies  of  grace  and  fpir- 
itual  confolation,  are  empty  founds,  till  the  faivation 
of  the  foul  is  our  grand  concern.  For,  in  the  nature 
of  things,  there  can  be  no  cries  to  God  from  the  heart 
in  prayer,  where  Vv^e  apprehend  no  great  mifery,  if  we 
fail  ;  nor  hope  for  any  confiderable  advantage,  though 
crowned  with  fuccefs.-  We  may,  indeed,  perfonate  in 
a  clofet^  or  at  church,  a  man  in  earneft  ieeking  after 
God,  by  conilantly  iifing  the  prayers,  one  of  that  char» 
after  would  pour  out  before  him,  with  the  nobleft 
fenfibility.  But,  till  we  are  deeply  confcious  of  the 
foul's  worth  we  ad  a  part  on  our  knees  in  fecret,  or  at 
church,  as  much  as  players  do  upon  the  ftage.  We 
appear  at  certain  times,  in  a  character  no  more  our 
own,  than  what  they  afiume  on  the  theatre,  is  theirs. 
Hence  multitudes  conilantly  engaged  in  acts  of  devo- 
tion, remaingrofsly  ignorant,  and  utterly  unaffected  by 
every  thing  they  profefs  to  believe,  and  day  by  day 
fecm  to  implore.  Their  confeffions  are  deceitful,  their 
prayers  heartlefs,  and  their  thankfgiving  without  grat-^ 
itude.  They  are  rediculous  to  men  of  fenfe,  the  tri- 
umph of  the  profane,  and  an  offence  continually  in  the 
fight  of  God ;  For  be  muft  receive  fervkes  juji  as  they 


C'hap*  3,2         On  Cafefulnifs  tofu'vethe  Sonh  25 

yre,  aad  where  nothing  but  outward  homage  and  fine 
words  are  offered  up  to  him,  nothing  can  be  obtained. 
Sin  is  not  pardoned,  nor  one  evil  temper  fubdued.  All 
the  fruit  of  fuch  feigned  intercourfe  with  God,  is  to 
£atter  felf-Iove,  and  harden  men  in  prefumption^  till 
their  hypocrify  be,  at  once  fully  difcovered,  and  pun- 
ifhed  as  it  deferves. 

On  the  contrary,  deep  confcioufnefs  of  your  fouFs 
worth,  will  qualify  you  for  every  aO:  of  devotion* 
Godly  forrow  for  iin  will  attend  confeiiion  of  it,  when 
lamented  as  an  enemy  to  your  immortal  intereft. 
With  ardor  ?nd  importunity  you  will  implore  grace 
and  pardon,  v^hen  their  value  is  felt  as  infeparably  con- 
nected v/ith  eternal  life.  Moft  hearty  and  lively  will 
be  your  thankfgiving  for  fpiritual  mercies,  when  they 
are  known  to  be  ablolutely  neceffary  to  prepare  the 
foul  for  everlafling  felicity,  and  fave  it  from  endieis 
torments* 

It  follows,  therefore,  that  in  the  fame  degree  as  we 
ought  to  value  a  prefervative  from  iniquity,  and  the 
only  poffible  incitement  to  ufe  aright  the  folemn  ads 
of  devotion,  to  which  we  are  called,  the  worth  of  the 
foijil  muft  be  acknowledged,  fmce,  from  this  ackiiowl^ 
edgement  alone,  both  muft  fpring. 


SUNDAY    tlL 


ooooooooooooo 


CHAPTER    III. 

On  Carefulness  to  save  the  SouL:> 

1  HE  fupreme  wifdom  of  laboring,  iti 
the  firft  place  to  fave  the  foul,  will  beft  appear  from 
comparing  this  objed  with  thofe  of  chief  value  amorgfl; 
men  a   Tbefe  are  6eauty,  honor,  knowledge  and  wealthi 

D 


26  On  Carefulnefs  tofave  the  Soul.  [Sund  S, 

The  lovely  form,  which  fo  eafily  captivates  the  heart 
of  man,  and  fills  the  mind  which  owns  it  with  felf-ex- 
alting  thoughts,  little  deferves  the  idolatrous  regard  it 
receives.  No  power  on  earth  can  enfure  it  from  the 
v/afte  of  time,  from  the  biaft  of  difeafe,  or  the  untime- 
ly llroke  of  death.  The  place  of  honor,  or  the  en- 
chantments of  popular  ipplaufe,  are  of  little  worth,  be- 
caiife  fu'bjed  to  all  the  caprice  of  fickle-minded  men. 
How  many,  once  the  favorites  of  their  king,  the  idols 
of  a  nation,  have  lived  to  fee  their  envied  honors  with- 
er round  them,  and  their  name  link  into  oblivion,  if 
not  contempt.  Ambition  for  literary  fam.e,  and  ac- 
quifition  of  knowledge,  is  no  lefs  liable  to  utter  difap- 
pointment.  In  one  fatal  hour,  a  fever  or  paralytic 
ftroke  may  difdrder  your  brain,  or  wipe  away  from 
your  memory  the  very  traces  of  all  the  treafure,  fo 
carefully  committed  to  its  keeping.  Thus,  ijiay  you 
be  left  a  fad  furvivor  of  yourfelf  ;  a  mortifying  fpec* 
tacle  to  human  pride  ;  a  melancholy  irrcliftible  proof 
how  eafily  men  may  rate  the  attainment  even  of  knowl- 
edge in  arts  and  fciences,  higher  than  it  deferves. 

If  your  great  aim  in  life  be  to  command  all  external 
advantages,  v/hich  can  minifter  to  vanity  or  plea- 
fare,  your  puriuit  is  not  only  low  and  defpicable,  but 
your  enjoyment  precarious  to  the  laft  degree.  Life  it- 
felf,  the  foundation  of  your  joys,  is  but  a  vapor,  that 
foon  vanifhes  away.  Every  day  we  fee  fome  oppulent 
fons  ofinduftry  rooted  out  of  their  dwellings,  and  com- 
manded away  into  a  world  where,  not  a  mite  of  all  their 
gain  can  follow  them. 

But  fuppofe  your  affeflions  more  laudably  engrcffed 
by  love  of  your  offspring,  whom  to  neglecl,  would  be 
worfe  than  brutilh — yet  here  you  may  much  exceed  all 
reafonable  bounds,  and  only  prepare  for  yourfelf  infuf- 
ferable  anguifh.  You  are  utterly  impotent  to  prefervc 
from  fierce  difeafe  or  violent  death,  the  beloved  image 
of  your  own  perfon.  When  out  of  your  fight,  or  at  a 
diftance,  you  may,  like  Sifera's  fond  mother,  chide  its 
delay,  and  be  alking  (prompted  by  impatient  love)  why 
is  my  fon,  or  daughter  fo  long  in  coming  ?  when  the 
all-wife  God  has  been  pleafed  to  take  away  the  defire 
of  your  eyes  with  a  ftroke. 


CfiAP.  S.]         On  Carefulnefs  io  fave  the  SguL  Q7 

Thus  it  appears,  from  a  juil  furvey  of  every  obje6l  to 
.which  men  can  give  themfelves  up,  how  vain  it  is, 
when  weighed  in  the  balance  with  a  fupreme  concern, 
for  the  falvation  of  the  foul.  Whatever  you  can  pur- 
fue,  this  excepted,  a  very  degrading  circumflance  nec- 
efiarily  attends  it  ;  it  can  be  no  better  than  an  annuity 
for  life,  the  value  of  which  each  fucceeding  year  great- 
ly diminifhes,  and  at  the  hour  of  death,  the  whole  mull 
end  for  ever. 

On  the  contrary,  if  you  are  only  follcitous  to  fave 
your  foul,  the  unexpeded  diallers,  inevitable  difap- 
pointments,  and  fudden  death,  which  fcourge  and  har- 
rafs  the  children  of  this  world,  will  be  affeSing  proofs 
of  the  wifdom,  and   unrivalled  excellency   oi   your 
choice.    The  fhame,  grief  and  rage,  fo  frequent  am.ongll 
difappointed  men,  v/ill  proclaim  you  bleiied,  who,  feel- 
ing the  worth  of  your  foul,  feek  its  eternal  welfare  by 
a  conftant  intercourfe  with  its  Creator,  Redeemer  and 
Sandifier.     Then  you  may  fet  at  defiance  the  army  of 
evils,  fo  terrible  to  all  who  have  their  portion  here.  That 
army  may  call  forth  and  try  your  faith  and  patience, 
but  hurt  your  foul  it  cannot.     In  every  poffible  cir- 
cumftance,  the  Vv^ife  choice  you  have  made,  will  at  once 
cover  you  as  armor,  and  fill  you  with  a  hope  full  of 
immortality.     Are  you  poor  and  defpifed  for  beii;g 
i.\  ?  You  have  examples  and  profpe(5i:s  before  you,  more 
than  fuiHcient  to  bear  up  your  fpirits.     You  fee  your 
own  cafe,  in  the  infallible  hiftory  of  the  faints  of  God, 
who  were  deftitute  and  afni6led,  and  in  that  wonder- 
ful contrail  of  meannefs  and  grandeur,  extreme  pov- 
erty and  immenfe  wealth  of  foul — the  dying  Lazarus. 
With  gladnefs  of  heart  you  will  confefs  the   deepeft 
diftrefs,  and  the  fureil  title  to  glory,  may  for  a  fmall 
moment,  unite  in  the  fame  perfon.     In  every  cafe  where 
fupreme  attention  to  the  fours  good  has  taken  place, 
and  been  manifeil  in  faith  and  love,  poverty  however 
extreme  ;  afflidlions,  however  long  continued,  mufl 
add  both  to  the  wcght  and  brightnefs  of  your  eternal 
crown. 

In  ficknefs  alfo,  the  fupreme  wifdom  of  caring  above 
all  things  for  the  foul,  fliines  out  with  great  bright^ 


28?  On  Carefulncfs  iofavL^  the  SouL         [Sund  3 

nefs..  For  though  health  be  effcntial  to  fenfitive  happi- 
nefs,  and  piniDg  difeafe  leaves  no  enjoyments  to  the 
proud  and  unbelieving  ;  yet,  in  this  cafe,  all  who  have 
fought  after  the  falvation  of  their  foul,  in  God's  own 
appointed  way,  fuid  fources  of  confolation  fufficient  to 
preferve  them  from  wild  impatience,  or  miferab  e  de- 
jection of  mind.  Infpired  with  lively  edifying  meek^ 
iiefs  of  fpirit,  they  receive  the  chaftifement  of  their 
heavenly  Father,  efFcdually  to  purge  away  ftill  more 
of  the  drofs  which  cleaves  to  their  fouls.  Their  fpirit- 
ual  welfare  (more  prized  than  health,  ilrength,  or  nat- 
ural life)  reconciles  them,  to  corre(^tion^  fo  fupremeiy 
nfeful  to  it.  The  whole  man  miferably  fuffcrs  in  time 
of  ficknefs  and  pain,  when  the  foul  has  been  dcfpifed  ; 
when  valued  and  inftrucled  in  divine  truth,  the  inferi- 
or part  alone  feels  the  prellure. 

Tg  advance  a  fiep  farther  :  Death  the  detc»^or  of  ail 
cheats,  and  touchftcne  of  true  worth,  will  confirm 
the  excellency  of  ycur  conduoi,  in  caring  above  all 
things,  for  your  foul.  On  the  bed  of  death,  the  gay, 
the  profperous,  and  the  noble,  who  have  lived  in  plea- 
fure  upon  earth,  hang  down  their  heads.  DifiTeiTnig 
indeed  is  their  iituation  ;  fo  unprepared  for  their 
change ;  the  Icfs  of  all  their  delights  is  com.e  upon 
them  ;  their  diffolution  can  promlfe  them  nothing,  if  it 
forebode  not  evil  infupportable.  I'o  Chriitians,  who 
have  felt  the  worth  of  their  fouls,  every  thing  about 
them  wears  another  afpect.  Mull  they  leave  this  world  t 
It  has  been  already  long  ago  renounced.  Muft  they 
part  with  all  temporal  benehts  for  ever  ?  How  placid 
the  furrender,  v/hen  the  riches  of  eternity  are  theirs  ? 
No  repining,  no  ftriving  to  get  a  reprieve  from,  the 
fentence  of  death,  which  has  been  habitualjy  expe6ted 
to  tranilate  their  fouls  to  everlafting  reft. 

In  fact,  abundant  proofs  have  been  given  in  tlieir  laft 
hours  (when  miortal  difeafe  left  reafon  unimpaired)  by 
all  who  have  been  duly  careilil  to  fave  their  fouls,  oi 
their  excellent  choice.  Thofe  ihong  lines  of  Dr, 
Young's,  jufdy  defcribe  the  happy  few,  whofe  fouls 
have  been  more  precious  to  them  tha^  eveiy  earthly 
<Qbiect= 


Chap.  S.]         On  Cavcfidnefs  icfavc  the  Scidf  29" 

The  chamber  where  th€  Ghnflian  meets  uia  fate. 

Is  privikgM  biyontl  the  common  walk 

pf  virtuous  life,  quite  in  the  verge  of  heaven  ; 

God  waits  not  the  iaft  moment  ;  no,  he  ownsh'S  friends, 

On  this  iid&  d  aih,  and  points  them  out  to  men, 

A  'efture  liunt.  but  oltoveveiKn  power. 

Thefe  feveral  great  advantages  arlfmg  from  fupreme 
care  for  the  foulj  are  ftill  more  valuable,  bccaufe  in  no 
inftance  uncertain.     You  may  brave   the  thickeft  dan- 
gers of  war,  and  deferve  its  richefl  rewards  ;  yet  fall 
an  early  victim  in  the  bloody  fight,  or  after  it,  have 
your  fervices  forgotten.     You  m.ay  burn  with  \;nex- 
tinguiihable  ardor  to  ftand  high  in  the  rank  of  fchoi- 
ars,  and  luin  your  health  by  exceilive  iludy,  yet  die 
mortilied   at  the  iittlenefs  of  your  reputation.     Your 
labor  to  fucceed  in  trade  may  be  inceilant.j  yet  through 
a  thcufand   circumftances   out    of  your  power,  difap- 
pointment  may  m.eet  you  at  every   turn,  and  poverty 
be  your  lot.   The  favor  of  patronSj  friends  and  relations, 
may  be  affiduoully  courted,  and  appear  promifing  as 
you  could  Vvifh  ;  yet  you  may  be  bafely  fupplanted,  and 
others  receiving  the  benefits  you  were  in  idea  grafping ; 
the  very  name  of"  patrons,  friends  and  relations  may 
be  bitter  to  your  remembrance.     The  world  every  day 
exhibits   inilances  of  difappoint merit  in  each   of  the 
cafes  above  defer ibed.     But,  if  you  have  fought  the 
falvation  of  your  foul,  through   faith  in  Chrift,  which 
works  by  love,  you  ftand  exalted  above  every  change 
incident  to  the  thines  of  time.     You  have  to  do  with 
God  only  as  your  chief  good,  in  whom  is  no  %'ariable- 
nefs,  neither  fhadow  of  turning.     You  may  be  rich, 
therefore,  or  poor,  high  or  }o\y  in  your  ftation,  beloved 
or  flighted  by  friends,  pati'ons,  or  relations  ;  you  may 
enjoy  health  or  be  opprelted  with  mortal  difeafe  ;  whilft 
in  each  Rate,  fiiould  you  afl;.  what  method  you   could 
have  beft  taken  for  your  own  peace,  comfort  and  felic- 
ity ?  Reafon,  confcience,  experience  and  fcripture,  v/iU 
unanimoufly  reply  to  your    qucilion ,     tlie  very    me- 
thod you  have,  that  of  caring  for  your  foul  above  all 
things.     Like  a  prudent  faftor,  in  a  difiant  land,  who, 
inftead  of  laviihing  his  gain  in  voluptuoufnefs,  yearly 
remits  it  home,  that  after  all  dangers  and  toils,  he  m^y 
enjoy  his  native  country  with  eale  and  honor  j  lq  you 


30  OnCarefuInsfstofavetheSouL         [Sund.    S. 

will  be  daily  growing  rich  and  more  rich.  Sure^ 
through  death,  to  enter  into  that  pure  and  bleffed 
world,  where,  amidft  congratulating  faints  and  angels, 
you  fhall  take  poffeffion  of  an  inheritance  prepared  for 
your  foul,  incorruptible  and  umdefiled,  and  that  fadeth 
not  away,  referved  for  you- 


THANKSGIVING  and  PRAYER, 
fuited  to  the  preceding  Subject. 


V V  E  thank  thee,  O  Father  of  the  fpir- 
its  of  all  flefti,  for  breathing  into  man  a  foul  capable 
of  receiving  the  knov/ledge  of  thy  wondrous  works 
and  infinite  perfections,  and  dwelling  in  the  delightful 
view  of  them  forever.  Deliver  us,  we  humbly  befeech 
thee,  from  that  wilful  ignorance,  and  ftupid  contempt 
of  our  fouls,  natural  to  all,  and  generally  prevailing  in 
every  place.  Refcue  us,  with  a  mighty  arm,  from  the 
cnllaving  power  of  this  prefent  evil  world  ;  from  the 
enchantment  of  fmful  pleafure  and  earthly  comforts, 
jind  anxious  care  for  the  body :  left  thefe  things  make 
lis  inattentive  to  the  welfare  of  our  immortal  fouls. 
By  thy  power  and  grace,  preferve  us  from  the  infec- 
tion of  unreafonable  and  wicked  men,  v/ho  have  not 
faith  ;  and  from  being  overcome  with  fear  of  their  re- 
proaches, to  join  in  their  profane  negled  of  falvation. 
Wherever  we  are,  iliil  found,  O  bleffed  God  !  in  our 
ears,  What  is  a  man  profited  ifheJhaUgain  the  whole  ivcrld^ 
and  l&fe  his  ownfotd?  Jnd,  what  Jh all  a  man  give  in  ex- 
change for  his  foul  ?  Continually  difpofe  us  to  avoid  all 
fuch  things  as  will  be  hurtful,  and.  to  follow  after  thofe 
things,  which  will  be  profitable  to  our  falvation. 

Have  compaflion,  O  God !  on  the  vaft  multitude  who 
fell  their  fouls  for  nought,  and  are  at  eafe,  though  on 


Chap.  4.]        The  Scripture  Chara6ler  of  God,  SI 

the  point  of  periftiing  forever.  Caufe  the  fcales  to 
fall  from  their  eyes.  Take  away  from  them  all  hard- 
nefs  of  heart,  contempt  of  thy  word,  and  cruelty  to- 
wards themfelves,  that  their  fouls  may  be  favcd  in  the 
day  of  the  Lord.  We  afk  it  for  Chrift's  fake,  our 
only  Mediator  and  Redeemer,  in  whom  we  truft* 
Amen. 


SUNDAY    IV. 


cooooooooooo 


CHAPTER    IV. 

The  Scripture  Character  of  God. 

FhE  firft  duty  of  a  Chriftian,  which 
muft  be  inviolably  kept,  is  to  think  of  God,  in  full  a- 
greement  with  the  revelation  he  hath  given  of  himfelf  ; 
to  meditate  on  this  with  diligence,  humility  and  pray- 
er ;  not  daring  to  indulge  fallacious  reafonings,  left, 
forming  an  imaginary  God,  he  fhould  worftiip  the  crea- 
ture of  his  own  brain. 

This  abfolute  fubmiilion  of  the  underftanding  to 
divine  revelation  will  not  be  thought  in  the  leail  dif- 
honorable,  if  it  be  conlidered,  that  in  our  prefent 
ftate  of  corruption,  we  are  utterly  unable  to  formjuft 
conceptions  of  God,  when  leaving  the  guidance  of 
fcripture,  we  put  ourfelves  in  the  condition  of  unen- 
lightened heathens.  Their  errors  on  this  moft  impor- 
tant fubjed,  as  univerfal  as  they  were  lamentable,  deci- 
fively  prove  the  weaknefs  of  human  underftanding,  and 
the  grofs  ignorance  in  man,  of  God  his  Maker.  1  {hall, 
therefore,  lay  before  you,  what  the  fcripture  teaches 
on  this  fundamental  article  of  belief  ;  and  in  abfolute 
fubmiffion  to  it,  delineate  the  charader  of  the  bleiTed 
God  as  he  liimfelf  hath  drawn  it  j  that  l-- owing  the 


S2  TLc  Scripture  Characler  ofGld,       pUND.  l-; 

divine  nature,  we  may  pay  unto  liim  the  honor  due 
unto  \\va  name  ;  and  undcrilanding  his  adorable  excel- 
lency, may  'cry  out,  Great  a?id  marvellous  are  thy  'ujorls^ 
Lord  God  Alrtiighty  ;  juji  and.  true  are  thy  ^-juays^  Thou 
King  of  Sainis  I  Who  J  hall  not  fear  thcc,  0  Lord,  and  glo- 
rify thy  ^lanw  ? 

liicicrlpture  teaches  us  the  eternal  exiflence  of  God. 
All  other  beings  once  were  not ;  and  the  fame  power 
wliich  gave  them  life,  could  reduce  tliem.  to  their  origin- 
al no'dhing.  Kc,  on  the  contrary  from  all  eternity,  in 
elTence  felicity  and  perfeclion,  has  been  Vv^hat  he  now  is, 
and  vail  remain  eternally.  The  things  which  are  ittn 
compel  us  to  acknowledge  tliis  incom-prehenfible  truths 
And  agreeing  with  this  proof,  is  his  own  declaration  : 
/  am  that  I  am  ;  the  high  and  lofty  One,  that  inhahiteth 
eternity. 

Nearly  allied  to  the  eternal  eiiftence  is  the  immu- 
tability of  God.  His  purpofes  and  decrees,  his  love 
and  hatyed,  remain  the  fame  toward  their  refpeclive 
cbjecls.  /  am  the  Lord,  1  change  not.  In  him  there  is  7io  va- 
rlahlcncfs^  neither  jhadow  of  turning.  God  is  called  a 
rock,  to  teach  us,  that  as  this  continues  imimoveable, 
whilii  the  furrounding  ocean  is  in  perpetual  fiuclua- 
tion,  fo  whilft  the  whole  creation  is  changeable,  capable 
of  new  additions  with  refpecl  to  their  knowledge,  pow- 
er, or  degrees  of  felicity,  God  alone  is  abfoiutely  the 
fame,  yefterday,  to-day,  and  for  ever. 

Gocl  is  a  fpirit,  i.  e.  poflefTes,  in  the  higheft  poflible  de- 
gree, undenlanding,  will,  confcioufnefs,  and  activity. 
In  thefe  properties  every  fpirit  ftands  exalted  above 
ma.ttcr,  and  is  diidnguiihed  from  it.  But  though 
this  difierencd  be  fufficient  to  help  our  weak  concep- 
tions to  feparate  between  matter  and  fpirit,  as  objects 
of  a  totally  different  nature  :  yet  fcripture  teaches  us, 
that  God  farpailes  in  excellence  all  created  fpirits,  in- 
finitely more  than  they  do  the  material  creation.  For 
we  are  to  conceive  of  him,  not.  only  as  a  living,  intelli« 
gent,  active  being,  effentially  dillincl  from  all  the  bod- 
ies our  eyes  behold,  but  as  poffeiling  perfections,  which 
belong  to  no  fpirit-  he  has  formed  ;  and  infinitely  difi:ant 
from  eveiy  imperfection  adhering  to  them.    Such  as 


Chap.  4.]         The  Scripture  Chara^er  of  God.  dS 

their  exiftence  within  certain  limits,  their  ignorance 
in  numberlefs  inftances,  and  their  defects  in  excellen- 
cy ;  whilfl  the  Father  of  the  fpirits  of  all  flefh-  is  om- 
niprefent,  infinite  in  knowledge,  wifdom,  power,  and 
every  perfection.  The  univerfe,  which  entirely  owes 
its  exiftence  to  his  creating  power,  is  not  only  govern* 
ed,  but  inceffantly  fuftained  by  him ;  and  the  whole 
immeafurable  frame  pervaded  by  his  all  enlivening  in- 
fluence. Do  not  I  fill  heaven  and  earth  ^  Saith  the  Lord, 
This  divine  perfection  is  defcribed  with  equal  fublimi- 
tyand  force  in  the  fcripture.  Pf.  cxxix.  Whither 
Jh  all  1  go  from  thy  fpirit^  or  whither  fhall  I  flee  from  thy 
prefencc.  If  I  afceiid  up  into  heaven^  (the  regions  above 
the  firmament)  thcu  art  there ;  I  llioiild  find  myfelf 
not  only  within  the  limits  of  thy  fovercign  dominion, 
but  under  thy  immediate  infpeftion.  Jf  I  make  my  bed 
in  hell^  plunging  into  the  unknown  manfions  of  the 
dead,  and  the  invifibie  world,  where  even  imagination 
lofes  itfelf,  behold  !  thou  art  ther/t.  If,  wuth  the  fwift- 
nefs  of  the  fun's  riling  ray^  I  could  convey  myfelf  to 
the  uttermoft  part  of  the  weftern  world,  e^jen^  there 
fhalltby  hand  lead  ??ie^  a?id  thy  right  hand  fhall  hold  me* 
l\\  thee  I  fliall  exift,  thy  prefence  fhall  furround  me  ; 
thy  enlivening  power  {hall  fupport  my  frame.  If  I  fay  ^ 
furely  the  darknefs  fhall  cover  me  ;  even  the  night  fhall  be 
light  about  me  ;  yea^  the  darknefs  kideth  not  from  thee^  but 
the  night  floineth  as  the  day  \  the  darknefs  a?id  light  are 
both  alike  to  thee. 

The  fcripture  having  thus  forcibly  defctibed  the  pref 
ence  of  God,  with  all  things  actually  cxifling,  exalte 
his  glory  flill  higher,  by  teaching  us  that  his  immenfi- 
ty  reaches  beyond  the  bounds  of  the  creation.  We  are 
commanded  to  fay,  with  holy  admiration,  to  the  God 
of  our  lives.  Behold  !  the  heaven  of  heavens  cannot  contain 
thee.  1  Kings,  viii. 

This  omniprefent  God  is  Almighty.  Every  created 
agent  can  only  fafliion  his  work  from  materials  already 
prepared,  which  he  cannot  make.  The  glorious  God 
commands  things  into  being.  He  is  not  beholden  to 
matter,  for  its  exiftence  as  of  fervice  to  him  in  the 
formation  of  the  world,  for  had  this  been  felf-exiftcnt^ 

E 


54  The  Scripture  CharaEier  of  God.  [Sund.  4^ 

it  muft  have  been  immutable  too.     On  the  contrary, 
all  tnings,  whether  material  or  fpiritual,  flood  iip  be- 
fore the  mighty  God  at  his  call,  and  were  created   at 
his  pleafure.     The  fyeavem^  and  all  the  heft  of  the?n^  the 
earthy  and  all  things  which  are   therein^   are  the  work  of 
bis  hands;  by  the  wordof  the  Lord  were  the  heavens  raade^ 
and  all  the  hofl  of  them^  by    the  breath  of  his  mouth,     I 
the  Lord  have    made  the  earthy  and  created  men  upon  it, 
I  have  Jlreiched  out  the  heavens^  and  all  their  hojl  have  I 
commanded. 

The  fame  almighty  power  of  God,  to  which  the 
w^hole  creation  owes  its  birth,  is  manifefled  by  the  dif- 
pofition  and  prefervation  of  the  world,  in  order  and 
harmony,  lie  water eth  the  earthy  and  blejfeth  the  in^ 
creafe  of  it.  He  cover  eth  the  heavens  with  clouds^  and 
frepareth  rain  for  the  earth.  He  giveth  fnow  like  wooly 
andfcattereth  the  hoar  frojl  like  afhes^  He  divideth  the 
fea  with  his  power  y  and  lay  eth  up  the  depths  in  /tcre'hoiifes  ; 
^re  and  hail^ftorm  and.  temp  eft  fulfil  his  word. 

The  fteady  courfe  of  nature,  which  profan-e  men  con- 
iider  as  the  effect  of  necellity  is  the  unerring  agency  of 
his  almighty  power.  It  is  he  alone,  who  makes  the  day 
fpring  know  its  place  and  ftretches  out  the  fhadow  of  the 
evening.  He  commands  the  fun  to  fhine  by  day^  and  the 
moon  by  night  ;  he  prepares  a  place  for  the  rain^  and  a  way 
for  the  lightning  and  thunder.  He  maketh  the  herbs  to 
grow  upon  the  earth.  The  hand  of  the  Lord  doth  allthefe 
things, 

Thcfcripture  teaches  us- to  conceive  what  is  the  in- 
finite power  of  God,  by  declaring,  that  in  a  moment 
he  can  diffoive  the  whole  frame  of  nature.  Human 
force  muft  labor  hard  to  demoHfh  what  coft  it  fevere 
toil  to  ered:  ;  but  with  greater  eafe  than  we  can  utter  a 
word^the  m_.oft  high  changes  the  face  of  the  creation ^ 
and  deiiroys  what  feemed  to  be  of  endlefs  duration. 
He  removeth  the  mountains^  and  they  know  it  not  ;  he 
Qverturneth  them  in  his  anger.  He  commandeth  the  fun, 
and  it  r  if  eth  not^  andfealeth  up  theftars.  He  fhaketh  the 
earth  out  of  its  places,  and  the  pillars  thereof  tremble.  The 
pillars  of  heaven  tremble^  and  are  aftonifhed  at  his  reproof.. 


-Chap.  4.]         The  Scripture  Char a6ler  of  God>  ^ 

^The  mountains  quake   at  him^  and  the  hills  melt^  and  fh^ 
,yarth  is  burnt  at  his  prefence, 

t  But  in  the  attribute  of  irreliflible~power,  confidered 
by  itfelf,  there  is  no  lovelinefs.  To  contemplate  \t 
■with  pleafure  as  the  obj^d  of  adoration  and  truft,  we 
-muft  behold  it  in  union  with  other  perfeftions.  fn 
iuch  union  it  fublifts  in  God.  For  his  knovvdedge 
and  wifdom  are  equal  to  his  power.  More  clearly  does 
he  comprehend  his  own  eternity,  than  wx  our  tempq- 
•i^ary  exiftence  ;  more  ^perfedly  his  own  immenfity^ 
than  we  our  limited  condition  of  being  ;  more  certain- 
ly his  own  extent  of  wifdom  and  powxr^than  we  the 
thoughts  which  pafs  through  our  minds.  His  under- 
flanding,  therefore,  is  properly  faid  to  be  infinite. 

But  if  he  knows  himfelf,  he  muft  know  *aifo  the 
work  of  his  own  hands  ;  for  the  meaneil  artificer, 
though  imperfectly  acquainted  with  ths  nature  of  the 
materials  he  works  on,  knows  every  effect  depending 
on  his  own  voluntary  operation.  Since,  therefore, from 
the  greateft  to  the  Icaft,  in  heaven  or  earth,  the  hand 
of  God  has  formed,  and  his  providence  preferves  them 
all,  the  whole  muft  be  thoroughly  known  to  him;  and 
wherever  his  power  works,  his  underilanding  niuif 
•  difcern.  The  vaft  fabric,  therefore,  of  the  iinlverfe, 
ail  its  lav/s  and  furniture,  v/ith  every  event  from  firil 
to  laft,  are  known  unto  him..  Ihe  countkfs  hofts  of 
iinlefs  angels,  arid  \1\^  world  of  apoftate  ones  ;•  the  long 
progeny  of  mankind,  with  all  the  deiigns,  deilres,  and 
thoughts  which  have  been  in  the  mind  of  z:i\}v  Indi- 
vidual, and  all  the  words  which  have  ever  fled  froiti 
their  lips,  fall  under  his  notice.  With  infallible  com- 
prehenlion,  he  knows  all  the.  active  principles  of  thu.^ 
fpirits  he  has  formed,  how  they  will  be  moved  by  th^ 
prefence  of  every  object  which  can  come  before  them  ; 
how  they  will  a6t  upon  every  temptation  that  can  try 
them,  and  in  every  circumflance  in  which  they  can  be 
placed.  Thefe  ideas  of  the  blelled  God,  his  own  ora- 
cles comrnand  us  to  conceive.  The  %vays-  of  man  are  hcr 
fore  the  Lord,  and  he  pondereth  ail  his  goings.  The  eyes 
of  the  Lord  are  in  every  place.  He  lookcth  to  the  ends  (f 
the  earthy  and  fcctb  under  the  zvhole   heaven.     The   Le^-4 


$S  Ths  Scripture  CharaHer  of  God.     [Sund.  4., 

fearcheth  all  hearts^  and  underjlandeth  all  the  imaginations 
of  the  thoughts*  He  knoweih  the  thirigs  that  come  i?ito  our 
ifiindy  every  one  of  them.  All  things  are  naked  and  open 
wito  the  eyes  of  him,  *wiih  whom  we  have  to  do. 

Joined  with  this   abfolute   perfedlion  of  knowledge 
in  Godjiswifdom,  orthebefl  exercife   and  improve- 
ment of  knowledge.     In  wifdom  he  fuperintends  and. 
adjufts  all  parts  of  the  univerfe,  fo  that  whatever  chan-* 
ges  any  ot  them  undergo,  their  nfefulnefs  and  connect 
tion  with  each  other  are  uniformly  preferved.     He  ac^ 
compliflies  his  purpofes,  through  means  to  human  ap- 
prehenfion    moft  unlikely*    He   founds   the   higheft 
manifeftation  of  his  glory  on  what   depra\^ed  men  de^ 
fpife  and  deride,  and  in  the  glaring  weaknefs  of  his  a- 
gents  difplays  the  excellency  of  his  own  power.     He  in- 
tangles  the  rulers  of  darknefs   in  their  own  net ;  and 
by  their  own  ftratagems  ruins  all  their  laboured  dcfigns^ 
The  gratell  cruelty  of  Satan  and  his  inftrumxnts,  he 
makes  fubfervient  to  a  fcheme    of  eternal  mercy,    and 
over-rules  the  apcflacy  of  Adam  to  difplay  his  mani-. 
fold  wifdom  to  men  and  angels.     For  he  has  ejiablifloed 
the  world  in  wifdom,  and  ft  retched  out  the  heavens  by    his 
difcretion.     He  is  wonderfid   in  coimfel,    and  excellent  ill 
working.     The  fooUfhncfs  of  God  is  wifer  than  men,   and 
the  weaknefs  of  God  Is  Jlronger  than    men,.     He  dif appoint ^^ 
eth  the  devices  of  the   crafty,  fo    that  they  cannot  pirforH 
ihelr  enterprises.     His  counfels  Jland  for  ever,  a7id  thz 
thoughts  of  his  heart  from  generation  to  generatio7u. 

The  feveral  perfeclions  of  God,  which  have  been 
placed  before  you,  are  called,  by  way  of  diftin^lion,  his 
natural  perfedions.  The  more  v/e  confider  them,  the 
higher  muft  our  admiration  and  our  aftoniihment  rife.. 
For  who  can  meditate  on  eternity,  omniprefencc, 
omnifcience,  almighty  power,  and  infinite  wdfdom> 
without  feeling  they  are  fubjeds  too  big  for  any  created 
underftanding  to  take  in  ?  But  his  moral  perfe(^ions  we 
can  comprehend  with  great  cleirnefs.  Arid  it  is  as 
polTelling  thefe  in  union  with  his  natural ;  that  God 
claims  ail  poiTiule  reverence,  fear,  love,  truft,  and  o^ 
bedience.  On  tliefe  perfections  we  fliaii  treat  in  the 
iiext  chapter.  • 


h 

^iiAT,  5.]         The  Scripture  Chnrafier  of  Gad.  $*% 

s  u  N  D  A  Y    V. 

ooooooooooooo 

CHAPTER      V. 
The  Scriptuf,e  Cha^actes,  of  GoBv 

The  firft  of  God's  moral  perfedionsj, 
which  VvX  fhall   confickr,  is  his  goodnefs.     By  this  we 
mean  the  exercife  of  his  ahnighty  power  m  freely  com-' 
municating  ei^ceUency  and  happinefs  to  his   creatures, 
a?  feemeth  right  to  his  own   infinite   nnderftandingo 
The  Lord  is  good  imto  all^  and  his  tender  mercies  are  over 
all  his  works.     He  opeiieth  his  hayid^  and  fail  sfieih    every 
living  thing.     He  is  the  father  cf  viercies^  and   the  God  of 
ull  coyfolatio7i^  the  earth  is  full  of  the  goodriefs  of  the  Lord. 
So  ftrong  in  its  propenfity  is  his  goodnefs,   and   io 
wide  in  its  extentj  as  to  blefs  even   rebels   againft  hi^ 
.government,  and  enemies  to  his  truth.     Lie  caufeth  ifi: 
fun  toJJjine^  and  his  rain  to  fall  on  the  evil  and  on  the  goody 
■cn  the  juft  and  on  the  uiijuj:.     He  endures^  ivith  r,iuch  long 
fuffering^   the  veffels  of  wrath  fitted  for   dejiruclion.     He 
encourages,  he  commands,  them  to  return  to  him.  Let 
the  vjkkgd  forfakc  his  way^  and  the  unrighteous  man    his 
thoughts^  and  let  him  return  unto  the  Lord.^    and  he  ^11 
have  nurey  upon  htm^  and  to  our  God^for  he  ivlll  ahmn-'. 
dantly  pardon^     Come  now^  and  let    us    reafon  together^ 
though  your  fins  he  asfcarlet^  theyf?aU  be  white  as  f now  ; 
though  they  be  red  like  cri?nfon^they  JJjall  be  as  wool.     Left 
thefe  affeverations  fliould  not  entirely  remove   every 
fufpicion  of  God's  willingnefs  to  pardon  the  moft  en-. 
ormous  oftenders,  upon  their  application  to  him  ;  be- 
caufe  he  could  fwear  by  no  greater,  he  fvi'ears  by  him- 
.felf,  As  I  live ^  faith  the  Lord^I  have  no  pleafure  in    the 
death  of  him  that  dieth^  wherefore  turn^  and  live  ye.     And 
tliat  all  who  fiiould  ever  hear  his  word  might  believe 
.  his- glorious  goodnefs  thus  large,  he  paiTed  before  Mo- 
:  fes,  and  proclaimed,.  The  Lord,  the  Lord  Gcd^mcrcifuland 


6S  The  Scripture  Character  of  God.  [Sund.  5. 

gracious,  long  fiffering^  abundant  in  goodncfs  and  truths 
keeping  mercy  for  thoitfands^  forgiviiig  iniquity^  tranfgref 
Jlonj  andfji. 

But  to  prevent  fuch  divine  goodnefs  from  being  to- 
tally milconfiirued  into  a  prefumption,  that  vi^here  par- 
don is  fo  freely  offered  to  the  word  of  men,  on  their 
return  to  God,  there  cannot  be  in  his  nature,  an  ev- 
erlafting  abhorrence  of  evil ;  to  prevent  this  fatal  er- 
ror, the  fcripture  is  full  and  peremptory  in  reprefent- 
ing  the  hoUnefs  of  God,  that  effential  difpoiition  of  his 
all  perfect  mind,  which  is  infinitely  oppofite  to  all  evil. 
For  as  his  power  excludes  every  idea  of  weaknefs  in 
him,,  and  his  wifdom  and  knowledge,  the  poilibility  of 
miflake  or  ignorance  ;  fo  his  holinefs  is  oppofed  to 
all  moral  imperfection  or  fin,  and  is  to  be  confidered 
not  as  a  fmgle  attribute  only,  but  as  the  harmony  of 
them  all,  the  beauty  of  ths  Lord.  Since  nothing  could 
be  mentioned  to  the  honor  of  God  without  holinefs. 
Separate  from  this,  all  other  excellencies  of  the  divine 
nature  would  be  inglorious.  His  w^ifdom  would  de- 
ferve  no  better  name  than  that  of  fubtilty,  nor  his  pow- 
er than  that  of  cb'eadfuL  Wherefore  thofe  exalted ' 
spirits,  who  know  beft  the  glories  of  the  divine  nature, 
make  heaven  refcund  with  tlieir  celebration  of  this  at<- 
tribute,  Hcly^  boly^  holy  is  the  Lord  of  Hq/h.  Such  a 
peculiar  regard  we  find  paid  to  it  by  the  bleffed  God, 
that  in  confirmation  of  the  promifes  of  the  everlafting 
covenant,  he  faith,  once  have  I  fworn  by  :ny  holinefs  that 
J  ^ivill  not  lie  unto  David^  Pf.  Ixxxix, 

Infeparable  from  the  holinefs  of  God,  is  the  contin- 
ual notice  he  takes  of  the  behavior  of  each  individual 
refpecting  himfelf  and  his  law.  On  this  part  of  his 
char  after,  the  necellity  of  our  abfolute  fubjeftion  to 
him  depends.  For  v/as  God  either  ignorant  of  what 
men  do,  or  judged  it  infignificant,  we  Ihould  have  no 
more  caufc  to  retain  an  awe  of  him  upon  our  minds, 
than  if  we  were  atheifts.  Since  it  is  not  the  exiftence 
of  God,  but  his  moral  government  of  the  world,  vv^hich 
calls  for  our  love,  elteem,  trufi:  and  obedience.  To 
takeaway,  therefore,  all  ground  of  fufpeding  the  leail 
want  of  attention  in  our  Creator  to  our  deportment^ 


Chap.  5.]       The  Scriptia-e  Characlcr  cf  God.  8§ 

and  the  tempers  of  our  heart,  arifing  from  his  owa 
glorious  majeily  and  our  mcannefs  ;  to  root  out  this 
pernicious  opinion,  wliidi  deHrc  of  finning  with  impu- 
nity leads  us  all  to  cherifh,  tlie  blcffed  God  teaches  us 
that  he  takes  cxacl  cognizance  of  all  we  do,  fpcak, 
think,  defn-e,  and  defign,  determined  to  judge  \^?^  ac- 
cordingly. His  eyes  behold^  and  his  eyelids  try  the  chil- 
dren of  men.  The  Lord  is  a  God  of  knowledge  ;  by  him 
ad  ions  are  zveighed,  /,  the  Lord  fear  ch  the  heart,  I  try 
the  reins,  even  to  give  to  every  man  according  to  his  waysy 
and  according  to  the  fruit  of  his  doings.     Jer.  xvii.  10. 

And  left  a  conclufion  fliould  be  drawn  froni  the 
troubles  and  afflid  ions  of  the  righteous,  that  God  is  not 
a  rewarder  of  them  who  dilligently  feek  him  :  or  from 
the  profperity  of  the  wicked,  that  he  will  not  puniffi 
evil-doers,  the  fcripture  entirely  removes  all  founda- 
tion for  fuch  a  thought,  by  declaring  that  God  hath 
appointed  a  day,  in  which  he  will  judge  the  world  in 
righteoufnefs  and  the  people  by  his  truth,  fo  that  every 
man  may  receive  the  things  done  in  his  body,  whether 
they  be  good  or  bad. 

Not  that  the  end  of  time,  and  the  day  of  judgment, 
is  the  only  period  when  God  makes  a  difference  be- 
tween thofe  who  ferve  him  and  thofe  who  ferve  liim 
not.  He  reprefents  himfelf,  in  the  ftrongcfl.  terms,  as  a 
God,  continuaDy  exercifmg  diftinguiiliing  love  to  his 
faithful  people,  whilft  he  is  infupportably  terrible  to  his 
enemies.  Not  content  with  giving  to  the  former,  cx- 
prefs  allurances  of  prefent  protection,  aiid  of  falvation  in 
the  eternal  world,  he  declares,  that  he  maintains-  with 
them  a  conftant  intercourfe  of  frienddup,  making  iudi 
difcoveries  to  them  of  his  nature,  trutJi,  and  tender 
love  for  their  fouls,  as  the  ungodly  Vv  ill  not  believe  is 
pofTible.  That  in  every  feafon  of  extraoidinary  temp- 
tation, he  fecretly  endues  -their  fouls  with  much 
ftrength,  and  gives  them  power  to  come  out  of  the 
field  of  battle  more  than  conquerors.-  A  large  part  of 
fcripture  is  taken  up  inreprcicnting  this  matter,  from 
whence  we  Ihall  feled  a  fev/  paiFages.  The  eyes  of  the 
Lord  are  upon  the  righicous^  and  his  car  is  open  to  their  cry* 
Thefieps  of  a  gcsd  man  arc  ordered  by  the  Lcr(L  and   /v/ 


4':>  Thr  Scripture  CharaBer  of  God         [Sund.  B. 

delighieth  in  bis  way  ^-though  befall^  be  Jim! I  not  be  utter* 

ly  caji  dozvriyfor   the  Lord  upholdetb  him  with  bis'ba?:d  t 

for  tbe  Lord  lovetb  judgwefit^  and  forfaketh  not   his  faints^ 

they  are  preferred  for  e^ver.     The  Lord  is  a  li^bt  and  de* 

fence*     He  will  give  grace  and  glory  ^  and  no  good  thing  will 

he  witb  old  from  tbeni  that  lead  a  godly  Ife*     The  fecret  of 

the  Lord^  is  wit?)  them    that  fear  him^   and  he  will  fhcw 

them  bis  covenant.  The  Lord  fit  teth  above  the  waierfioods^ 

the  Lord  reinainetb  a  king  for  ever.     The  Lord  will  give 

ftrcngtb  imt'o  his  people  ;  the  L  ord  zvill  give  hi^  people  the 

blejjing  of  peace.     No  weapon  that  is  formed  againil   thee 

flmll  profperj  and  every  tongue  that  rifeth  againfl  thee  in 

jiidgmejif^  thou  fl} alt  coridemn.     This  is  the  heritage  of  the 

fervants  of  the  Lordy  and  their  righteoufnefs  is  of  me ^  faith 

the  Lord, 

The  fubftance  of  all  thefe  ineftimable  promifes  made 
to  believers  in  all  ages,  is  empliatically  confirmed  afreili 
in  the  New  Teilament.  If  any  man  love  me ^  faith  ChriJ}^ 
he  will  keep  my  commandments^  and  I  a?id  the  Taihcr  -u.ill 
love  hi?n^  and  zuill  come  unto  hi?n^  and  ?nake  our  abode  with 
him.  The  certain  enjoyment  of  fuch  a  peculiar  mani- 
feftation  of  God's  love,  St.  Paul  urges  as  a  fuflicient  ar- 
gument to  engage  men,  for  the  fake  of  Chrift,  to  re- 
nounce the  reliofion  of  their  father's  houfe,  and  bid  de- 
finance  to  a  world  of  idolators  in  arms  againll  them.- 
Wherefore  come  out  from  among  them^  and  he  ye  feparate 
and  touch  not  the  unclean  thing  (what  is  offered  to  idols) 
ayid  I  zvill  receive  yoiij  and  be  a  Father  io  you^  and  yejhall 
bemyfons  and  daughters^  faith  the  Lord  Almighty, 

Weigh  well  thefe  paflages  of  holy  writ,  and  you 
will  fee  in  a  ftrong  light,  how  much  the  high  and  lofty 
one,  who  inhabiteth  eternity,  regards  tiie  conduct  of 
his  reafonable  creatures,  to  vv^hom  he  fends  his  truth  ; 
fmce,  in  every  inftance,  v/ithout  refpecl  of  perfons,  he 
is  not  alhamed  to  call  himfclf  the  friend,  the  father,  and 
the  exceeding  great  reward  of  the  faithful  in  Chrift  Je- 
fas.  He  does  not  think  it  beneath  his  infinite  majefty 
to  engage  his  word  and  oath,  that  he  will  never  lca\c 
them,  nor  forfake  them  ;  but  will,  after  conducting 
them  with  fafety  and  honor  through  this  life,  call  theia 
Up  into  his  immsdiate  prdTence  and  glory. 


Chap.  5.]       The  Scripture  Gharcrclcr  efGcd.  41 

On  the  other  hand,  we  have  demonflration,  t^at  it  is 
cffential  to  his  nature  to  punifh  infupportably,  all  cnc« 
rnies  to  his  goverment,  and  defpifers  of  hi?  truth,  dy* 
tng  in  their  fins.  Hear  the  revelation  pf 'the  wrath 
from  heaven,  againfi:  obHinaee  oppofers  of  his  authority ; 
and  doubt,  if  you  can,  whether  he  is  ^  concerned  to 
maintain  his  own  caiufe. 

The  Lord  your  Gody  is  Ged  of  Gods ^  and  Lord  ofLords^ 
U  great  God^  a  Jnighiy  and  terrible y  zvhich  regardeth  not  per* 
tons y  nor  iakeih  reinards.  If  I  whet  viy  gUiiering  fwordy 
and  my  hand  lay  hold  onjudgrdenty  1  zvill  tender  ^engecince 
to  my  enemies y  and  zvill  reward  thetn  that  hate  me.  I  will 
make  my  arrows  drunk  with  blood.  The  adverfaries  of  the 
Ijord  J}:>all  be  broken  to  pieces y  cut  of  heaven  jh all  he  tbun^ 
der  upon  them.  God  is  angry  with  the  wicked  every  day^ 
If  he  turn  not^  he  will  whet  his  f  word.  He  hath  bent  hii 
bowy  and  made  it  ready.  Upon  the  ungodly  he  will  rain, 
fnaresyfire  and  brimflone^  and  a  terrible  tempefi—this  fhall 
be  their  portion  to  drink.  For  the  righteous  Lord  loveth 
righteoufnefsy  his  countenance  will  behold  the  thing  that  is 
juft.  The  Lord  %mll  come  with  fire  and  with  his  chariots^ 
like  a  whirlwind^  to  render  his  anger  with  fury^  and  his 
rebukes  with  flames  of  fire  \  for  by  fi.re  and  his  fword  will 
ihe  Lord  plead  with  all  ficjh^  and  the^fiain  of  the  Lor4 
/hall  be  many.  And  they  fid  all  go  forth  and  look  upon  the 
men  who  have  irenfgreffed  agairfi  me  ;for  their  worm  fhalf 
not  die.  neither  fl:) all  their  fire  be  quenched  and  they  fh all  be 
an  abhorring  unto  all  ficfh. 

To  comment  on  thefe  declarations,  would  enfeeble 
them  ;  and  to  fuppofe  them  figurative,  in  fuch  a  degree 
as  not  moll  emphatically  to  affirm  God's  everlafting 
abhorrence  of  fm,  and  his  unchangeable  purpofe  to  caft 
into  hell,  all  who  die  in  their  fms,  is  to  contradict  them. 
The  great  end  for  which  fo  many  terrible  reprefenta- 
tions  of  God's  indignation  are  publiflied  in  liis  word, 
is  exprefTed  in  this  lentence  :  Hear  ye,  and  give  ear,  for 
the  Lord  hath  fpoken,  behold,  I  will  execute  judgment, 
vengeance  is  mine,  I  Vv^ill  repay. 

Though  too  many,  therefore,  fancy  the  Deity  is  all 
mercy  ;  and  for  reafons  refpccling  their  own  cafe  affect 
to  be  Ihocked  at  the  notion  of  a  God,  who  will  net  let 

F 


42  The  Scripture  Char acicr  of  Gcd.  [Sund,  5. 

the  wicked  pais  unpuniflied  ;  yet,  he  who  cannot  deceive* 
or  be  dcftitute  of  perfect  benevolence  towards  men, 
(fince  he  was-  miide  flefh,  and  dwelt  amongft  us  ;)  he 
confirms  all  the  denunciations  of  wrath,  now  placed 
before  you.  lie  declares  that  in  the  laft  day,  all  na- 
tions ffiall  be  gathered  before  the  throne  of  his  glory, 
at  which  moft  awful  hour,  in  the  hearihg  of  the  whole 
rational  creation,  he  will  fay  to  all  them  on  the  left 
liand,  i.  e.  to  all  incorrigible  Jinners,  Depart  ye  ciirfed 
into  everlajiingjire,  prepared  for  the  Devil  and  bis  an~ 
gels, 

,  Thus  his  own  infpired  penmen  reprefent  the  Al- 
mighty as  '3ijuji  God  and  a  Savior  ;  overflowing  in  the 
riches  of  his  grace  towards  his  obedient  children,  and  juil 
to  thofe  who  defpife  him,  in  bringing  vipon  them  all 
the  curfes  written  in  the  bock  of  the  law.  By  this  un- 
changeable difpolition  towards  both,  he  appears  infinite- 
ly  holy  and  reverend. 

But  if  the  charader  of  God  was  marked  out  to  us 
only  by  his  own  pofitive  declarations,  we  fliould  (fuch 
is  our  nature)  be  very  faintly  iinpreffed  by  them.  To 
give  his  character  weight  fufficient  to  regulate  our 
practice,  it  rnuit  be  made  Hill  more  confpicuous,  by 
things  already  done.  Facts,  no  more  to  be  doubted 
from  the  authority  which  relates  them,  than  if  they 
had  been  done  before  our  eyes,  muft  afcertain  the  very 
fame  perfcdions  in  God,  which  his  word  declares,  he 
poiTeffes.  Accordingly  the  fcripturc  account  of  his  man- 
ner of  dealing,  both  with  angels  and  men,  is  a  demon- 
ftration  level  to  every  capacity,  that  he  is  good,  merci- 
ful, and  holy ;  abounding  in  love  towards  his  faithful 
people,  but  jealous  to  avenge  his  quarrel  upon  all  his 
enemies. 


Chap.  6.]         The perfcBions  of  God,  "^e.  </3 

S  U  N  D  A  Y    VI. 


O  0  0  0  0  0  O  9  O  0  0  o 


C  II  A  P  T  E  R     VI. 

The  Pjerfections  of  God  exemplified  by  Facts. 


\\'  ITH  rcfped  to  lais  Goodnefs,  it 
Iliincs  fourth  In  all  the  excellencies  and  blifs  which  an* 
gels  poflefs,  who  never  left  the  ftate  in  which  they  were 
formed,  and  in  man,  as  he  ftood  in  his  original  right- 
eoufnefs.  The  iignatures  of  divine  goodnefs  were  fo 
Ilrongly  impreffed  upon  him,  as  to  excite  envy  in  one 
who  had  been  an  angel  himfelf  before  the  throne  of 
glory.  Adam  was  created  full  of  knowledge,  in  perfect 
purity  and  happinefs,  invefted  with  dominion  over  the 
whole  animal  creation,  in  the  im^age  of  God.  He  was 
not  only  confcious  of  his  power,'  but  maintained  unin- 
terrupted communion  with  him.  In  this  ftate  of  per- 
fection Ada?n  was  made,  polTeffmg  it  for  himfelf  and  his 
whole  progeny,  till  his  own  wilful  and  deteftable  revolt 
from  his  Maker,  loft  it  all. 

Who  can  believe  this  account  of  man's  original  hap- 
pinefs, recorded  in  the  oracles  of  God,  and  not  admire 
his  benevolence  ;  Who  can  furvey  the  riches  of  Ada?n*s 
original  condition,  compared  to  -wliicYi  ^Solomon  in  all  his 
glory,  was  poor,  mean,  and  wretched,  and  not  cry  out^ 
good  and  gracious  is  the  Lord,  who  form.ed  his  immor- 
tal creature,  man,  in  fuch  felicity  !  Here  his  goodnefs 
is  found,  in  fad:,  fully  equal  to  every  declaration  of  it 
in  his  word. 

And  when,  through  envy  and  malice  of  the  Devil, 
operating  upon  our  fir^  parents,  in  a  manner  too  myf- 
terious  for  us  to  comprehend,  Ada?n  revolted  from  his 
Maker,  requiting  all  his  bounty  with  the  execrable  in- 
fult  of  believing  Satan  a  better  friend  to  his  welfare 
than  Cod ;  though  the  hideous  ad  could  not  but  drav/ 


44*  The  FerfeUmu  of  Gsd  [SuND.  6^ 

innumerable   miferies  after  It,  fall  In  tliefe   circum- 
ftances,  the  goodnefs  of  God  iliines  brighter  than  it  did, 
even  at  the  firft  creation  of  man,  and  where  fin  abound- 
ed, grace  docs  much  more  abound.     For  God  is  pleaf- 
ed  to  revive  our  mioft  criminal  and  dcfponding  parents, 
with  a  promife  of  falvation.    Aftonifhing  love  !  with  a 
promife  of  fending  an  invincible  Redeemer  in  our  ficfli, 
who  fhould  come,  not  to  be  adored,  but  defamed  as 
a  confederate  with  the  Devil  ;  and  crucified  as  a  blaf- 
phemer,  but  on  his  crofs  ihould  bruifc  Satan's  head. 
Herein  is  love^  ?2ot  that  u^e  loved  God,  but  that  he  loved  us^ 
and  fc  fit  his  Son^  to  be  the  propitiation  for  our  fins.     Did 
God  fay  of  his  moft  idolatrous  people,  How-JhaVi  I  give 
thee^p^  Ephraim?  How  Jhall  I  deliver  thee  Ifrael  ?  My 
heart  is  turned  'within  me^  my  repcnfnigs  ore  kindled  tcgclh" 
er  ?  What  then   itiuft  be  the  workin2:s  of  his  love  to- 
wards  his  only  begotten  Soi),  when  he  was  delivered  up 
for  our  oiiences  r  When  God  feemecl  to  diveft  him.fclf 
of  the  qualities  tjf  a  father,  and  ad:  tovvards  Chrifi  as  an 
incenfed  judpje  ?  HtrehiGod  co^nmendeth  his  love  ^  he  places, 
it  in  the  hhhefl  point  of  lights  in  which  -men  or  angels  can 
hehold  ity  in  tha\  wji'ft  zve  %vereyetf?incrs^  Chrift  died  for  'us» 

Such  amazing  and  irrefiilible  proof  of  his  goodnefs, 
has  God  been  pleafed  to  give  to  the  children  of  men. 

In  as  palpable  a  manner,  he  has  demionilrated  the 
glorious  holincfs  of  his  nature.  Th.ere  was  once,  v»'e 
read,  war  in  Heaven-^Sfttan  and  iiis  angels  rofe  up  in 
enmity  again  ft  their  Maker.  They  were  called  ilar$ 
cf  heaven  from  the  height  and  fplendor  of  their  ftate  ; 
yet,  no  fooner  did  they  fin,  than  they  were  ftripped 
bare  of  every  lienor,  covered  with  everlafting  fhame, 
piur.ged  into  a  bottclinlefs  abyfs  of  woe,  and  an  impaff; 
able  gulf  Vv^as  fixed  between  them  iind  their  offended 
Creator.  He ffared  not  the  arigeh  that  finned.,  but  cafl 
ihem  dowj%  to  hell,  and  delivered  ihcra  into  chains  cf  dark- 
mfs^  to  be  refcrvcd  vnfo  judgment . 

This  fmgle  facl  dcmonllratc»  the  Lord  our  God  h 
holy.  For  fiiculd  a  kingj  famed  through  the  world 
for  wifdom  and  mercy,  cornmand  nobles  iieareft  his 
throne,  to  be  loaded  w^th  fetters,  and  caft  into  dun- 
geotts^  r^cfvfing  to  look  on  th^m  rigain  with  favor,  or 


Chap.  6.}  ^liempJifcdhjTa^.s.  451 

hear  one  word  in  mitigation  of  their  doom  ;  who 
would  not  conclude  their  offence  was  an  infufferable 
provocation  ?  We  m.uR  draw  the  fame  concliifion,  when 
we  read,  that  thq  only  wife  God,  \'^^ho  delighteth  in 
mercy,  has  yet,  in  the  great nefs  of  his  difpicafurc,  caft 
dov/n  from  their  thrones,  where  his  own  hand  had 
placed  them,  fo  many  fliiring  angels,  and  made  them 
examples,  fuffcring  the  vengeance  of  eternal  fire. 

This  proof  we  cannot  deny,  vvithont  renouncing  the 
Chrift ian  faith.  And  the  next  I  fliall  produce,  we  can- 
not doubt,  without  denying  the  evidence  of  our  fenfes, 
becaufe  we  all  feel  the  execution  of  a  fentence  denoun- 
ced nearly  lix  thouiand  years  ago,  upon  the  human 
race,  for  one  offence.  The  threatening  was,  that  Adam 
fliould  immediately  luffer  fpiritual  death,  by  lohng 
the  image  of  God,  in  which  he  was  made  ;  that  after 
a  life  fpent  in  toil  and  for  row,  his  body  fliouId  return 
to  the  duft  from  whence  it  was  taken,  and  with  natur- 
al, eternal  death  we  know  was  connected,  by  the  iub- 
fequent  declaration  of  fcripture,  unlefs  a  Redeemer  had 
been  given.  This,  we  have  no  doubt,  he  efcaped, 
whilil  the  fentence  in  the  two  former  parts  of  it  is  to 
this  hour  executed  on  us  all.  For  what  have  we  in  the 
place  of  Adam^s  original  power,  but  weaknefs  ?  "U^hat 
for  his  divine  light  and  knowledge,  but  ignorance  ? 
What  in  the  room  of  his  peace  and  communion  with 
God,  but  natural  diilike  to  him,  and  diftrefung  fears 
about  his  intentions  concerning  us  ?  What  inftead  of 
Adam's  original  purity,  but  a  heart  fo  deceitful,  and  fo 
defperately  v/icked,that  God  alone  can  know  it?  And 
in  the  place  of  an  Eden  contrived  by  infinite  power  and 
wifdorn  for  happinefs,  v/hat  hut  a  world  of  confuiion 
and  fin,  avals  of  n^ifery,  a  field  of  battle  ? 

If  you  alls,  whence  comes  tliis  total  reverfe  of  cir- 
cumftances,  between  the  iirii:  man  in  innocence,  and 
his  poflerity  ?  He  who  in  jufticc  ordained  it,  gives  us 
this  awful  accouipt*  By  the  offence  of  one,  judgment 
came  upon  all  m.en  to  condensation — By  one  man's 
difobedience,  m.any  were  made  finners.  Fonder  tlu:^ 
in  your  heart,  and  you  will  not  be  able  to  refrain  from 
crying  out,  Holy,  holy,  holy  is  the  Lcrd  of  hojh. 


46  The  Perfsaions  of  God  [Sund.  6. 

Further^  the  dreadful  execution  of  his  wrath,  known 
in  all  the  world,- puts  out  of  diipute  the  holinefs  of  God. 
Before  the  death  even  of  all  their  children,  who  faw 
Adam  an  exile  from  Paradife,  the  fountains  of  the 
great  deep  are  broken  up,  and  the  windows  of  Heaven 
opened  to  deilroy  the  whole  human  race  then  on  earth, 
except  eight  perfons.  And  left  this  deftruclion  fhould 
not  be  acknov/ledged  as  the  a<^  of  the  righteous  judge 
of  all,  in  punifliing  iin,  hear  the  God  of  mercy,  the  Fa- 
ther of  the  fpirits  of  all  fieili,  addreiTuig  Noah  ;  Aiid 
behold  /,  even  J,  do  bring  a  flood  of  waters  upon  the  earthy 
to  dcjiroy  all  jlejh  zvherein  is  the  breath  of  life  from  under 
heaven^  and  every  thing  that  is  in  the  earth  jhall  die. 

There  is  ft  ill  one  fad  more,  fo  ftriking  a  demo^ftra- 
t?ion  of  holinefs  in  God,  as  to  eclipfe  the  deftrud;ion  of 
the  world  by  ihe  iiood  ;  the  fall  of  Ada?n^  and  the  ruin 
of  apoftatc  angels.  For  in  each  of  thefe  cafes,  thefufter- 
ers  were  firft  actual  rebels  againft  God.  But  if  you  look 
to  the  crois  of  Chrift,  there  you  will  fee  the  beloved  of 
the  Father,  higher  than  the  angels,  fet  forth  to  be  a  pro- 
pitiation for  fm,  through  faith  in  his  blood,  to  declare 
his  righteoufnefs  for  the  remiilion  of  ftns  that  are  paft, 
that  he  might  be  juft,  (appear  fo  in  the  eyes  of  m.en  and 
angels)  anci  yet  the  juftifier  of  him  that  believeth  in 
fefusj  Ronu  iii.  26, 

We  have  often  appealed  to  the  death  of  Chrift,  and 
iliall  hereafter,  yet  we  hope  without  the  charge  of  need- 
lefs  repetition  :  becaufe  this  marvellous  fa6t  confidered 
in  different  views,  affords  the  ftrongeft  proof  of  differ- 
ent perfections  in  God.  At  prefent  it  is  urged  in  de- 
monftration  of  his  infinite  hatred  of  iin.  In  this  light, 
it  may  be  well  illuftrated  by  a  remarkable  paffage  in 
facred  hiftory.  \¥e  read  that  the  Moabites^  2  Kings ^  ch. 
iii.  fled  before  the  kings  of  Ifrael  and  Judah^  and,  after 
a  great  flaughter,  were  forced  to  retire  with  their  king 
into  their  city.  Here  finding  hirnfelf  reduced  to  the 
laft  extremity  by  liis  befiegers,  he  made  ufe  of  an  af- 
toniibing  m.ethod  to  fhow  his  great  indignation  againft 
IfraeL  For  he  took  his  eldeft  ion,  the  heir  of  his  king- 
dom, and  in  the  fight  of  his  eiiemnes  offered  him  up  a 
burnt  offering  upon  the  wall     He  obtained  his  pur- 


Chap.  6-]  exejnplified  hj  Fads.  47 

pofe  ;  the  kings  of  Ifrael  and  Judah,  amazed  at  the  fury 
which  urged  him  to  fuch  a  deed,  returned  inftantly  to 
their  own  country. 

This  moft  memorable  example,  taken  in  one  point 
of  view,  applies  perfectly  well  to  the  fubjed  v/c  are 
upon.  For  the  eternal  Father,  after  uiing  promifcs  and 
threatenings,  after  beftowing  mercies,  and  executing 
judgments,  ftill  feeing  our  iins  reach  up  to  Heaven,  as 
if  they  meant  to  beliege  his  throne,  exprefies  infinite 
indignation  againft  our  rebellion  :  he  takes  his  only  be- 
gotten Son,  the  heir  of  all  things,  and  in  the  fight  of 
heaven  and  earth,  cries  out,  Awake^  0  fword  !  and 
finite  my  jhepherd^  the  ?nan  that  is  my  fellow  (my  equal  J 
faith  the  Lord  of  hofts.  That,  from  this  fad,  we  might 
always  remember  the  divine  indignation  kindled  by 
our  offences,  and  be  affured  that  our  God  will  be  a 
confuming  fire  to  finners,  who  plead  not  this  oblation 
of  Chrifl  on  the  crofs,  to  obtain  pardon  and  victory 
over  fin. 

We  produced  in  the  lall  chapter,  many  declarations 
of  the  diflinguifhing  love,  exercifed  by  the  Almighty 
towards  each  individual  who  walks  before  him  hum- 
bly. The  hiflory  of  providence  attefts  this.  Enochs 
the  feventh  from  Ada?n,  becaufe  unconquerably  attach- 
ed to  the  truth  and  authority  of  his  Maker,  amidllthe 
abounding  impieties  of  his  kindred,  is  taken  from 
them  in  a  way,  which  at  once  immortalizes  his  own 
name,  and  proclaims  the  love  which  God  bears  to  all  his 
faints.  Before  this  illuflrious  fad  could  be  forgotten, 
Noahy  hke  the  ark,  which  preferved  him  and  his  family 
is  lifted  up  to  the  notice  of  the  whole  world,  as  an  ever- 
lafling  memorial  that  in  the  moft  defolating  judg- 
ments, the  care  of  each  individual  faint,  is  with  the 
Moft  High.  In  the  cafe  of  righteous  Lot^  the  fame  pe- 
culiar love  is  again  manifefted,  and  two  affertions  are 
made  upon  this  occafion,  exprefling  the  tendereft  re- 
gard to  his  faithful  fervants.  Sod'Oin  itfelf,  it  is  faid, 
Ihould  have  been  fpared  for  the  fake  often  righteous, 
had  only  fo  fmall  a  number  been  found  within  its  wall?. 
We  are  alfo  affured,  that  till  Lot  was  efcaped  and  fafe, 
vengeance  could  ^not  be  poured  out  on  that  detefted 


4^  J  be  Perfeflms  of  God  [^dund*  6i 

clty=  I'^.  the  flame  animating  and  comfortable  view,  we 
arc  to  ponder  on  the  hiftory  ot  Jofjph  ;  the  peculiar 
favor,  jyjhua.  the  fon  of  Nun,  and  Cahb,  the  fon  of 
Jepbu7iheh  found  with  the  Lord,  and  they  only  of  all 
Ifrad,  who  came  cut  of  F'lypt*  To  the  fame  purpofe 
we  are  to  confider  Da'vld's  afloniHiing  prefervaticn,  in 
fptte  of  all  the  oioody  minded  Saul  could  do  ;  Elijah''^ 
miraculous  affiimption  into  Heaven  ;  the  three  Hebrew 
youths  walkin-i;  in  the  midft  of  a  fiery  furnace  ;  and 
Daniel^ s  inviolable  fafcty  in  the  den  with  ravenous  hun^ 
ger-bittcn  lions.  All  thefe  are  witnclTes  chofen  of  God 
and  eftahlilned  by  miracles  wrought  in  their  favor, 
23  precedents  to  ailure  every  dear  obedient  child  of 
God,  who  in  a  meafure  copies  the  pattern  they  fet  be- 
fore him,  that  himfeif,  no  lefs  then  they  were,  is  the  ob- 
jecl  of  God's  fpecial  care  and  love.  And  though  we  fee 
not  now  the  courfe  of  nature  over- ruled  for  the  de- 
liverance of  the  faithful,  ftill  the  compreheniive  prom- 
ife  of  the  unchangeable  Jehovah  abideth  fure  ;  "  Kc 
knoweth  them  that  are  his,  and  will  make  all  things 
work  together  for  good,  to  them  that  love  him/' 
and  are  called  according  to  his  purpofe. 

We  read  alfo  in  fcripturc,  a  demonfiration  in  fafe^ 
of  God's  holinefs.  Many  awful  inftances  of  immediate 
vengeance  executed  on  prefumptuous  offenders,  are  re-  > 
corded  in  his  oracles.  Scarcely  can  you  nam^e  one  fin, 
which  has  not  been  f^ngled  out  as  the  object  of  his  hot 
difpleafure.  Hafii  mocking  his  excellent  father,  betray- 
ed for  once  into  exceilive  drinking  is  curfed  ;  Onan  for 
ielf-pollution,  fiain  on  the  fpot  ;  Lofs  wife,  full  of 
vv-orldly  cares,  and  lulling  after  wealth,  is  turned  into 
a  pillar  of  fait,  where  fie  turned  back  in  her  heart 
to  Sodom,  Envj  and  afpiring  pride  are  puniflied  with 
horrible  defti'udion  in  Corahs  Datbaji,  and  Ahlram. 
In  Achan^s  fate  and  Gehazt's  leprofy,  we  fee  how  God 
abhorreth  the  coveteous.  Behold,  thou  vile  advocate  - 
for  fornication  the  javelin  of  Ph'ineas  thrufl  through 
Z/;72r/and  C^/ his  par  amor  ;  an  actofjuftice  fo  grateful 
to  God,  as  to  be  rewarded  v/ith  higheft  honor  in 
trie  family  of  Fhineas  for  many  generations.  Give  up 
thy  favorite  conceit,  that  -wboremangers  God  will  not 


Ghap.  6j  exemplified  by  Fafis,  49 

judge  ;  for  behold,  three  and  twenty  thoufand  are 
cut  ofF  by  him,  for  this  fin,  in  one  day.  Stand  afton- 
iihed  at  the  divine  patience  towards  thee,  thou  lying 
tongue,  when  thou  rcadeft  how  Ananias  and  Sapphira 
perifhed  with  the  breath  of  falihood  on  their  lips ! 
Ponder  well  thy  fellow  criminals  doom,  thou  defpifer 
of  Jcfus^  and  fee  what  infernal  malice  actuates  thy 
heart,  which  feeks  to  pervert  the  right  ways  of  the 
truth,  when  Elymas^  the  forcerer,  is  fet  before  thee  as 
an  enemy  to  all  goodnefs,  a  child  of  the  Devil,  and 
fmitten  with  blindnefs  by  the  ad  of  God  for  his  infi- 
delity. Underftand  from  the  ignominious  death  of 
Herod,  that  felf-exaltation  is  an  abomination  to  the 
Lord ;  for  behold  tht  royal  deified  orator,  after  re- 
ceiving, as  his  due,  the  fhout  of  blafphemous  applaufe, 
is  immediately  flricken  by  the  angel  of  the  Lord,  be- 
caufe  he  gave  ?iot  God  the  glory  ;  and  he  was  eaten  of 
zvorms,  and  ganae  up  the  ghoji. 

All  thefe  inftances,  and  many  more  recited  in  holy 
writ,  undeniably  prove,  that  wherever  envy  or  malice, 
covet oufnefs  or  pride,  profanenefs,  impurity,  or  any 
temper  contrary  to  God's  law  prevails,  there  the  wrath 
of  God  abideth,  and  muft  abide  till  it  be  done  away. 

Such  in  his  natural  and  moral  perfedlions,  in  his 
government  and  providence  towards  his  whole  ration.. 
2I  creation,  is  the  true  God.  And  that  there  is  only 
one  God,  in  all,  and  through  all,  and  over  all,  the  fcrip- 
tare  moll  plainly  affirms.  /,  even  I  am  he,  and  there  is 
no  God  with  me.  Before  ?ne  there  was  no  God  formed^ 
neither  jh all  there  he  after  ine,  I  am  the  firfl,  and  I  am 
the  laji,  arid  befide  me  there  is  no  God.  Yet  the  fame 
fcr  pture  with  equal  plainnefs  of  expreffion,  teaches  us, 
that  in  this  unity,  the  Son  and  Spirit  are  comprehend- 
cd,  in  glory  equal,  iti  majefty  coeternal  with  the  Fath- 
er. Without  cantroverfy  great  is  this  myftery  of  god- 
line  fs  ;  yet  it  muft  be  received,  becaufe  divine  perfec- 
tions which  cannot  confift  with  the  condition  of  crea- 
tures, being  the  effential  glory  of  God  above  them  allp 
we  are  allured,  the  Son  and  the  Spirit,  polTefs.  Eter- 
nity, omniprefence,  infinite  knowledge,  and  almighty 
power  belong  to  them  j  therefore,  together  with  tie 
G 


^'^O-  The  Feifeclions  &fG^d  [Sund.  6, 

Father,  are  they  to  be  woriliinped  and  glorified.    God 
the  Father,  Son,  and  Spirit,  is  t^ie  God  of  the  Chriftian 
church,     Jews  and  lurks  openly  revile  this  myftery 
as  execrable  blafphemy  ;  and  bap4ized  apoflates,  not 
able  to  brook  implicit  fubmiflion  to  the  oracks  of  God, 
heartily  join  v/itli  them.     But  the  chirrch  nniverfal  (i, 
e.  all  the  aiTcmblles  of  Chrift's  people)  unanimoully  ac- 
quiefcing  in  the  word  of  God,  and  pcrfedrly  fatisfied 
wdth  its  naked  declaration,  dedicate  their  children  iii 
baptifm  to  th^  evef  bieffed  Trinity,  and  continually  con- 
clude their  public  Worfhip  with  prayer  to  partake  of 
ih<t  difund  bleil?:ngs,  each  of  thcfe  facred  three  impart, 
intreating  that  the  love  ©f  God  the  Father,  the  grace  of' 
our  Lord  Jefus   Chrift,  and  tK?  coinmunion  of  the. 
Holy  Ghoit  may  be  with  us  alL 

Fxanaine,-  therefore,  and  prove  yourfelf,  whether 
your  idea  of  God  be  farthfully  copied  from  the  fcrip- 
ture  ?  Whether  you  do  not  remain  in  grofs  and  fatal ig- 
nc5rancc  of  his  r^al  charades,  notwithftanding  the  com- 
plete manner  in  v/hich  he  has  revealed  himfelf  in  his  own 
word  ?  Take  it  by  no  means  for  granted,  that  you  arc 
in  reality  wdiai''  you  profefs,  a  Chiftism,  knowing  God, 
For  thoufands  thus  Matter  themfclves,  v/hilft  their  ideas 
of  him,  are  deteRabie  in  his  %ht.  Search,  therefore  the 
Tp.atter  to  tiae  bottom,  and  fee  whether  you  heartily  ac- 
knowledge God  is  what  he  declares  Iiimfelf  to  be,  in 
rhofe  inftances,  where  pride  and  l^veof  hn  aremoftapt 
to  prejudice  our  minds  againfl:  the  real  character  of  our 
Malcer. 

For  inilance,  do  you  know,  he  bears  that  perfeft  ab- 
horrence to  all  iniquity,  which  the  Bible  always  aiErms 
he  does  ?  Are  you  eftabliflied  in  the  truth,  tlrat  God  is 
in  no  degree  cruel  to  the  work  of  his  hands,  though  he 
doom  every  foul  dying  in  iin,  to  feel  for  ever  the 
weight  of  his  indignation  r  Do  you  confefs  from  the 
heart,  that  the  fandions  of  his  government  are  full  of 
glory,  though  this  be  the  confequence  that  to  every  hy- 
pocrite  and  rebel,  our  God  is  aconfnming  fire  ? 

Ag-ain,  examine  whether  you  are  firmly  perfuaded 
that  the  God  whom  you  worihip  is  a  fun  and  a  fhield 
%Q  every  one  wlio  bdievetk  in  J(jm  f  Whether  you  are 


Chap.  6.]  €^cm.pllfied  by  Fm%\  Tyl 

fure  that  the  high  and  lofty  one  wlio  inliabitcth  eternity 
does  humble  liimfclf  to  wiitch  incellantly  over  his  faith- 
ful  people  for  good,  as  a  wiic  and  tender  father  doth 
over  the  fon  that  ferveth  Iiim  ?  Whether  you  believe 
that  God  doth  indeed  dwell  with  men,  giving  to  every 
individual  who  lives  according  to  his  will,  light  and 
life,  peace  and  xonfolation,  ftrength  and  power  which 
none  belide  on  eartli  poilefs  ?  Mnally,  try  yourfelf, 
whether  you  have  affecting  views  of  thi^  excdlenoy  of 
God,  manifeftedin  the  perfon  and  oiUce  of  the  Redeem- 
er, and  in  the  influences  of  the  fpirit,  by  which  he 
holds  communion  with  the  church  of  chrift. 

From  fuch  inquiries,  your  knowledge  or  ignorance 
of  theGoddefcribed  in  the  Bible,  wih  be  rnade  evident: 
becaufeit  is  in  thefs  important  points  cur  Maker  'has 
revealed  himfelf  and  his  condufl,  which  the  world  by 
wifdom  never  could  have  clifcovered.  And  juft  in  the 
fame  proportion  as  God's  own  reprefentation  of  himfelf. 
and  his  defigns  is  received  with  ilcdfaft  f^iith,  arc  you 
really  enriched  with  divine  knowledge.  A  knowledge 
of  ineflimable  value,  becaufe  alone  able  to  heal  man's 
corrupted  mind,  to  keep  it  firm  to  duty  in  themidft 
of  trials  ;  a  knowledge  pronounced  by  Chrift,  to  be  e. 
ternal  life. 


A        PRAY     K     R, 

For  the  Knowledge  of  God, 

Command,  o  bieifed  ood, -we  iium- 

biy  befeech  thee,  the  light  of  the  knowledge  of  tliy  glory 
to  ihine  into  our  hcaVts.  Teach  us  to'  conceive  of 
thy  infinite  majcfly  aright.  May  we  know  that  thou 
hai.  made  aU  things  for  thyfelf  ;  that  thou  upholdeft  all 
thmgs,^giving  life,  hcakh,  ftrength,  and  doing,  whatever 
thou  pleafcil:  in  the  armies  of  Heaven,  and'amocrft  the 
inhabitants  of  the  earth.    Teadi  us  to  undcrihnd,  that 


$2  The perfe3ions  ofGod^  ^r.  [Sund.  6 

from  the  beginning,  all  thy  works,  in  all  places  of  thy 
dominion,  are  known  unto  thee  ;  that  our  moft  fecret 
purpofes,  defires,  and  thoughts  are  more  open  to  thy  all- 
feeing  eye,  than  to  the  notice  even  of  our  own  minds. 
Confcious  of  our  ignorance  and  inability  to  conceive, 
what  is  fit  for  thee  to  teach,  command,  or  do,  give  us 
to  bqw  with  loweft  reverence,  before  every,  revelation  of 
thy  will,  and  every  appointment  of  thy  providence. 

O  Lord  !  open  our  eyes,  that  we  may  fee  all  thy 
goodnefs,  in  the  bleflings  of  health  and  ftrength,  of 
food,  raiment,  and  fruitful  feafo^s,  which  defcend  upon 
the  juft  and  the  unjuft.  Above  all,  grant  us,  we  befeech 
thee,  the  light  pf  faith  to  comprehend,with  all  faints, 
the  height  and  depth,  the  breadth  and  length  of  thy 
love  in  Chrift  Jefus.  And  left  our  wicked  hearts  fhould 
abufe  the  riches  of  thy  grace,  fill  us  with  conceptions 
of  thy  glorious  holinefs  ;  that  thou  art  not  to  be  ap- 
proached but  through  the  mediation  of  thy  Son,  nor 
wilt  vouchfafe  remiffion  of  fins,  but  through  his  blood. 

Enlighten  the  eyes  of  our  underftanding,  to  perceive 
how  good  and  gracious  thou  art  to  all  who  love  thy 
name,  ever  caring  for  them ;  watering  them  every 
moment,  and  keeping  them  by  night  and  day,  left  a- 
ny  hurt  them.  vVe  earneftly  beg  this  knowledge  of 
thy  nature,  and  thy  rich  mercies,  that  we  may  glorify 
thee  as  God,  put  our  truft  in  thee  without  waverin  g, 
ferve  thee  diligently  with  great  delight,  and  never 
wilfully  offend  thee. 

We  afk  thefe  blefSngs  in  entire  dependence  upon 
our  faithful  and  merciful  high  prieft,  Jefus  Chrift^  who 
came  into  the  world  to  manifeft  thy  name.  To  him, 
with  thyfelf,  and  the  eternal  Spirit,  be  all  honor  and 
glory,  world  without  endc  Amen« 


Chap.  7j      The  natural  condition  of  Man^'^c,        S3 

SUNDAY    VII. 


COOCOOOAOOOOO 


CHAPTER      VII. 

The  natural  Condition  of  Man  rcfpcEllng  God, 

vV  E  can  make  no  progrefs  in  any  fci- 
ence,  till  we  underftand  its  firft  principles.  In  religion 
it  is  the  fame,  that  fcience,  in  which  all  are  moil  deep- 
ly interefted.  Here  the  groundwork  muft  be  laid  in 
knowledge  of  our  own  charader,  as  it  regards  the 
great  end  of  duty,  and  the  great  objc6l  of  religion. 

With  refped  to  God  then,  experience  and  fcripture 
atteft,  that  man  is  deplorably  blind,  depraved,  and  ccn- 
fequently  guilty.  The  blindnefs  of  man,  proves  itfelf 
by  his  fancying  the  excellencies  of  body,  mind,  or  ef- 
tate  which  he  pofleiTes,  his  own.  Hence,  though  in 
words  he  acknowledges  an  intelligent  Creator,  he  per- 
ceives not  the  confequencc  neceffarily  flowing  from  this 
truth,  to  the  great  glory  of  his  name,  that  of  him  and 
through  him  are  all  things.  Hence,  the  beautiful  are 
intoxicated  with  admiration  of  their  own  plcaiing 
form  ;  the  rich  defpife  the  poor  ;  men  diftlnguiilied  by 
'acquired  knowledge,  or  fuperioi:  genius,  look  down 
v/ith  haughty  airs  on  the  ignorant  vulgar  ;  and  even 
the  fpiritual  man  is  too  apt  to  exalt  himfelf,  viewing 
tha  gifts  he  has  received. 

The  abundant  prevalence  of  thefe  diforderS:,  hvdly 
proclaims  the  blindnefs  of  man's  mind  to  that  fanda- 
mental  truth,  that  no  one  can  receive  nny  thing,,  except 
it  be  given  him  from  above  :  and  that  with  refpe£t  to  ev 
ery  advantage  which  we  value,  God  rnaketh  Vdzv^.  to 
differ.  It  is  a  continual  labor,  even  witli  the  aid  of 
fupcr natural  light,  to  get  deliverance  from  the  pcv.er 
of  thio  blindnefs.  And  fome  fymptoms  of  it  maybe 
found  (where  you  woukl  leaft  fufpecl)  in  the  exceUcnt 
gf  the  earth. 


5<^  Yhs  natural  condtiion  [^Sund.   v. 

Man's  natural  blind nefs  with  refped  to  Gcd,  is  evi- 
dent alfo  from  the  judgment  he  makes  on  the  life  of 
faith,  and  that  of  felf-indulgence.  Compare  them  to- 
gether, you'  would  not  think  it  poflible  to  make  a 
wrong  choice.  For  what  is  a  life  of  uniform  obedi- 
ence to  God,  through  faith  in  Chriil  ?  It  is  allegiance 
to  the  w^ifeft  of  kings,  and  a  due  teftimony  of  filial  duf 
ty  to  the  bell  of  fathers  ;  it  is  freedom  to  the  fettered 
foul,  and  viclory  over  affections,  bafe  as  they  are  hurt- 
ful. It  is  a  peaceful  ft  ate  of  mind  which  affords  no 
ground  for  accufations  of  having  done  injury  to  any 
creature.  It  makes  man  a  blefling  to  all  in  cohnedicn 
v/ith  him,  effectually  reftraining  even  from  the  inten- 
tion of  doing  wrong.  In  profperity  it  keeps  the  mind 
humble  ;  in  adverfity,  calm  and  patient  5  nor  can  the 
itroke  of  death  difmay,  for  its  hope  is  full  of  immor- 
tality. 

Compare  Vvith  this  life  of  faith,  a  life  offelf-induL 
gence.  Hov/  depraved,  how  hideous  !  It  is  a  mon- 
ilrous  compound  of  ignorance,  contradiding  infinite 
wifdom  ;  of  contempt  in  a  vile  worm  for  infinite  maj- 
edy  ;  of  ingratitude  for  rich  bounty  ;  of  rebellion  aim- 
ing its  blow  againft  the  bowels  of  fovereign  mercy. 
A  life  of  felf-indulgence  m.akcs  a  man  afraid  to  look 
into  himfelf,  infedious  and  full  of  mifchief  to  otlicrs, 
and  difmayed  at  the  thought  of  a  judgment  to  come^ 
In  every  view,  it  is  without  excufe,  and  altogether  odi- 
pus.  *^ 

Can  there:  be  any  light  tiien  remaining  in  the  mind 
of  man,  if  a  life  of  faith  is  not  always  without  hefita- 
tion  infinitely  preferred  to  a  life  of  felf-indulgence  ?  ^or 
beauty  in  its  higheil  bloom  does  not,  in  the  eye  offlefh, 
fo  evidently  excel  pale  loathfome  difeafe,  as  a  life  of 
faithful  obedience  furpalTes,  in  reafon's  eye,  one  of  felf- 
gratification. 

Yet,  to  the  fliame  of  the  human  race,  fa^ft  and  expe= 
rience  daily  prove,  the  choice  is  obllinately  fixt  on 
what  deferves  contempt,  and  preference  given  where 
deteflation  is  due.  Innumerable  are  the  llanders,  v/ith 
which  blind  man  afperfcs  a  life  of  uniform  obedience  to 
God  \  and  loud  his  complaints  againll  it.     He  induf- 


Chap.  7.]  cfManrefpeamgGod.  55 

trioufly  employs  all  his  wit  to  make  religion  appear  irk- 
ibme  ;  and  oppofition  to  it,  guiltlefs. 

In  vain,  do  all  the  children  of  obedience  lift  up  their 
voice  together,  and  cry,  Great  is  the  peace  which  they 
have^  who  keep  thy  law^  and  nothing  Jhall  of  end  them,  Iir 
vain  does  "Jehovah  promife  his  prefence,  and  his  fpirit ; 
his  pardon,  power,  peace,  and  falvation  to  the  faithful 
and  obedient.  Men  naturally  perceive  no  value  in  ihefe 
things,  worthy  to  be  weighed  againft  the  pleafuretr', 
they  find  in  felf-will  and  tranfgreffion. 

Further,  did  not  experience  fully  prove,  that  per- 
petual difguil  and  difappointment  harrafs  us,  whilft 
we  are  intent  to  indulge  ourfelves,  it  might  be  no  de- 
cilive  proof  of  man's  blindnefs,  to  feek  for  happinefs  in 
what  the  world  can  gi^-  e  or  promife,  to  the  neglect  of 
God.  Or  were  we,  like  the  Heathens,  incapable  of 
knowing  v/hat  notice  he  would  humble  himfelf  to  take 
of  us  his  poor  creatures  ;  on  either  of  thefe  fuppoii- 
tions,  it  would  be  no  evidence  of  blindnefs  in  man,  to 
rejed,  as  imaginary,  the  profpe6t  of  finding  happiii:.^fs 
in  the  knowledge  of  God,  and  lively  conicioufnefs  of 
his  favor.  For  we  might  then  fay,  it  was  the  height 
of  arrogance  to  imagine  there  could  be  intimate  fricnd- 
iliip  between  Him  and  man. 

On  the  contrary,  when  the  infallible  word  of  God 
reveals  his  adorable  excellency,  and  alliircs  us  at  the 
fame  tim.e  of  the  high  place  man  holds  in  his  thoughts, 
and  that  his  heart  is  open*  to  embrace  him,  fo  foon  as 
he  defires  deliverance  from  fin,  and  to  treat  him  with 
all  the  endearments,  a  fon  can  receive  from  ^e  mofl: 
kind  father  ;  in  fuch  a  cafe,  man  mufl  be  deplorably 
blind,  if  he  does  not  liften  w^ith  delight  to  thefe  declara- 
tions ;  trufl  in  them  v/ith  all  confidience,  and  accept 
them,  as  his  chief  happinefs  and  glory.  Yet,  alas  !  we 
are  with  great  difficulty  brought  to  believe,  that  God 
does  indeed  dwell  with  man  ;  and  with  greater,  to  de- 
fire  communion  with  him.  After  a  thoufand  difap- 
pointments  from  the  world,  flill,  wjih  bour.dlcfs  credu- 
lity, we  depend  upc.  every  delufion,  for  our  joy.  The 
meaneft  trifle,  the  mofl  fordid  purfuit,  every  thing,  ex- 
cept the  knowledge  and   love  of    God,  we   are   blind 


56  The  natural  condition  [Sund.  % 

enough  to  fa^ncy  worthy  our  afFcflion,  and  our  pains  to 
poffeis  it. 

In  this  matter  of  prime  influence  on  life,  grofs  dark- 
nefs  naturally  covers  every  mind.  And  whilft  buzzing 
infecls  and  crawling  worms  unerringly  perceive  what 
is  moil:  benefici'dl  for  them,  conftantly  purfue  and  con- 
ftantiy  adhere  to  it,  man  naturally  turns  alidc  from  the 
Fountain  of  all  good,  and  dares  conclude  n6.  profit  is 
to  be  found  in  the  knowledge  and  love  of  him.  Even 
men  of  the  fineil  abilities  and  penetration  in  the  things 
of  fenfe,  are  in  this  point  miferably  blind.  Blind  are 
rich  and  poor,  young  and  old,  pricft  and  people,  tiU 
they  receive  from  above  the  gift  of  a  right  judgment. 

Scripture  ftrongly  aiferts  this  blindnefs  natural  to  us 
all.  Man  is  born  like  a  wild  afs*s  colt^  Job  xi.  12.  not 
only  deilitute  of  heavenly  wifdom,  but  ftupid  to  appre- 
hend, and  averfe  to  receive  it.  Obferve  how  keenly 
the  comparifon  is-  pointed  j  like  the  afs^  an  animal  re- 
markabfe  for  its  ftupidity  to  a  proverb  ;  like  the  afs's 
ri?//,  which  muil:  be  of  courfe  more,  egregioufly  ftupid 
than  its  dam  j  like  the  wild  afs's  colt,  which  is  not  on* 
lybiockifn,  but  refractory  ;  neither  by  nature  pofleir- 
ing  valuable  qualities,  nor  capable  of  receiving  them- 
through  diicipline. 

'ihe  natural  blindnefs  of  the  human  mind  is  alfa 
neceiXarlly  implied  in  thofe  many  aflertions,  which  af- 
cribeall  difcernment  of  the  Gofpel,  to  the  influence  of 
the  Holy  Ghoftj  called  the  Spirit  of  Truth  becaufe  his 
office  is  to  lead  us  into  all  the  truth.  Nay,  decilive  on 
this  pointy  was  there  no  other  teftimony,  is  that  re- 
iTiarkable  one.  The  natural  man  receiveth  not  ihe  things  of 
the  fpirit  of  God^for  they  are  fool iflmefs  imto  him^  ?7either 
am  he  know  the m^  becaufe  they  are  fpiritually  difcernedy 
1  Cor.  ii.-  14. 

Equal  to  man's  blindnefs  refpecting  God,  is  the  de- 
pravity of  his  temper.  This  difcovers  itfelf  in  forget- 
ting his  Mak<ir,  tliough  the  whole  creation  loudly  at- 
tefts  his  excellency  and  prefence.  Man  can  be  watnefs 
to  the  whole  hofc  of  Heaven  movii*^  in  orderly  array 
around  him  ;  he  can  enjoy  and  feaft  upon  the  bounties 
of  his  God  ;  ftand  encircled  with   his  mercieSa  and  be 


Chap.  7.]  6f  Man  refpeCling  Qod.  51 

preferved  from  all  dangers  by  his  care ;  yet  never  fj 
much  as  once  advert  to  the  infinitely  wife  and  gracious 
hand,  from  which  he  receives  Jiis  all.  He  can  fliut 
God  out  of  the  government  of  his  o\vn  Vv^orld,  beeaufe 
invifible ;  and  afcribe  to  the  mere  ignorant  undefign- 
ing  inftruments  which  fubferve  the  divine  will,  the 
honor  of  the  moft  beneficial  efFecls.  So  that  when 
God  would  imprefs  a,;?r7//(5;z  w^ith  awe  of  his  abfolute 
dominion  over  the  afiairs  of  men,  he  feirds  forth  his 
judgments  on  the  earth,  which,  like  a  glaring  comet 
held  up  in  the  air,  by  its  alarming  appearance,  may 
lead  up  the  thoughts  of  men  to  their  Maker. 

With  refpe6t  to  individuals,  there  is  no  recovering  any 
man  from  that  dee^  forgctfulne/s  of  God.,  in  which  we 
naturally  lay,  v.'ithout  changing  his  joy  into  heavinels, 
his  profperity  into  trouble.  A  chamber  of  iicknefs,  or 
dread  of  death,  the  king  of  terrors,  mnH  make  him 
know  himfelf  to  be  but  man.  Pain  muftfcour^'ehiin, 
or  fearful  appreheniions  of  hell  awaken  the  lleeper  to 
own  his  dependence  upon  God.  Nay,  after  thefe  fevere 
monitors  have  faithfully  performed  their  office,  and  put 
man  in  remembrance  of  his  Creator  ;  the  remembrance 
of  him  pafTes  away  (like  that  of  a  guefl  v/hich  tarries  but 
a  day),  though  all  nature  exhibits    him  to  the  fenfcs. 

"  1  hough  the  fun,  in  tranfcendent  brightnefj,  comes 
forth  from  his  chamber  every  morning  to  pro  .laim  hi  3 
Maker'j  glory  ;  though  the  moon  and  ftar:;,  which 
govern  the  night,  add  their  united  evidence  to  miagni 
fy  their  Creator  to  a  gazing,  but  unaflected  woj  id  j 
though  the  air  whifper  his  clemency  in  the  balmy  xc- 
frefliing  gale  ;  though  the  roaring  winds  and  rending 
florms  found  forth  his  majeily  3  yet  all  addieff«^s  fail, 
m.an  refufeth  to  hear.  Eacli  iiower  arrayed  in  I^eautyj 
or  breathing  perfume,  courts  our  affeclions  fcr  its  in^ 
finitely  amiable  Author ;  not  a  bird  that  v/arbles,  or  a  ^ 
brook  that  murmurs,  but  invites  our  praife,  or  chidcu 
our  ingratitude.  All  the  variety  of  fruitc  depofit  their 
atteilation  on  our  palates,  yet  feldom  awaken  our 
hearts  ;  they  give  us  a  proof  of  the  divine  benignity, 
as  undeniable  as  it  is  pleafing,  and  too  often  ineftcclu- 
al.  In  ihort,  the  whole  creation  is  a  kind  of  magnify 
H 


The  natural  CorJiticrt^  ^c,  [Sund. 


icent  embafiy  from  its  almighty  Lord,  deputed  to  pro- 
daim  his  excellencies,  and  demand  our  homage."  Yet 
man,  lb  ftrong  is  the  depravity  of  his  mind,  difre*- 
gards  the  former,  ccnfequently  mull  with-holcl  the 
latter* 

It  may  be  faid,  thefe  inftances  of  the  power,  wifdom., 
and  goodnefi  of  God  are  filent  ;  therefore  they  fail  to 
engage  attention.  But,  alas  !  man's  forgetfulnefs  of 
his  Maker  is  {Lubborn  enough  to  withiland  much  loud- 
er calls.  Behold  the  melTengers  of  the  Lord  with 
heaven-kindled  love  in  their  hearts,  and  fire  in  their 
eyes,  addrefs  him.  They  plead  the  caufe  of  God  and 
truth,  making  their  earned  appeal  to  man's  realbn  and 
experience.  They  fet  the  Father  of  the  fpirits  of  all 
fielli  before  his  mind,  in  the  fupreme  glory  of  his  char- 
ader,  and  the  overflowing  riches  of  his  grace.  Yet  the 
impreiiion  made,  abides  no  longer,  than  till  the  firfl 
•earthly  object  occurs.  The  mereft  trifle  can  fcatter  ev- 
ery idea  of  God  from  his  corrupted  memory,  as  wind 
fcatters  the  chaff. 

Nay,  when  that  incorruptible  word, 'which  breathes 
the  majefty  of  him  who  infpired  it,  is  read  by  his  min- 
iflers  ;  man,  till  renewed  by  grace,  betrays  a  flagrant 
infenfibility  towards  God  in  his  whole  deportment. 
The  fons  of  bulinefs  are  in  idea  buying,  felling,  and 
getting  gain  in  his  houfc,  as  at  the  exchange  or  market ; 
the  eye  of  Icwdnefs  ceafe^  not  to  gratify  itfelf  in  the 
.holy  afTem.bly.  Youthful  curiofity  roves  from  objecr 
to  objecl,  as  prom.pted  by  pride  of  birth,  beauty,  or 
apparel.  And,  amidfc  a  multitude  of  profefi'ed  wor- 
iliippers,  only  the  few  happily  recovered  from  natural 
forgetfulnefs  of  their  Maker,  vrorfliip  him  in  fpirit  and 
in  truth. 

Weigh  this  fact,  every  where  falling  under  notice^ 
and. you  mail  conclude  from  it,  that  the  God  in  whole 
hands  is  all  our  life  and  happinefs,  we  overlook  more 
than  the  fmalleil  matter  relative  to  our  temporal  in- 
terefl  ;  and  forget  much  more,  than  any  perfon^  on 
whom  we  Imve  the  leail  dependence. 


Chap.  S.]  On  the  depravity  of  M:iiu  59 

SUNDAY    VIIL   ■ 


ooooooooooooa 


CHAPTER     Vlii. 

On  the  Depravity  of  Man, 

We  have  foui;id  it  k  tlie  pradice  of 
llic  human  race,  till  renewed,  to  live  in  forgetfulnefs 
of  God.  But  muft  not  this  be  owing  to  contempt  of 
his  excellency  and  majefty  ?  Are  v/e  v/ont  to  be  oblli- 
nately  inattentive  to  our  friends,  whilft  any  degree  of 
veneration  remains  for  them  ?  When  the  Lord  of  a 
great  houfliold  is  abfent  from  his  family,  and  by  con- 
fequence  invifible  to  his  ferv^ants,  do  they  lofe  the  re- 
membrance of  his  authority,  before  they  become  prof- 
ligate ?  Or,  Vv^hen  children  are  feparated  from  worthy 
parents  the  diftance  of  whole  kingdoms,  can  they  forget 
their  relation  and  obligations,  till  they  are  become  ut- 
terly degenerate  ?  If  we  trace  therefore  man's  forget- 
fulnels  of  God,  up  to  its  fource,  Vv'C  flrall  be  convinced 
he  defpifes  the  Lord  God  omnipotent.  In  every  Chrif- 
tian  country  the  faint  rernonflran  ces  which  reafoa 
makes  againll:  iin,  are  mightily  enforced  by  fcripture  ; 
and  the  notion  that  the  infinite  grandeur  of  God  will 
not  fuffer  him  to  pay  regard  to  our  conduct,  is  confu-^ 
ted  by  the  whole  Hiftory  of  his  providence,  and  by  un- 
deniable fads.  No  earthly  potentate  ever  can  iiiew  him- 
felf  attentive  in  fuch  a  degree  to  the  manners  of  his 
fubjccls,  or  jealous  of  the  honor  of  his  laws,  as  the 
King  eternal  has  done  in  the  moft  awful  ways.  Who, 
among  the  princes  of  the  earth,  lias  ever  fo  fully  enacl'- 
ed  prohibitions  againft  all  evil,  or  fo  ftridlly  enjoined 
the  praclice  of  all  righteoufnefs,  as  the  Judge  eteraal  ? 
Who  has  added  penalties  to  deter  from  prefumptuous 
offences,  worthy  to  be  named  with  everlafting  burn- 
ings ?  In  what  nation  are  fuch  rich  preferments  and 
feonors  infured  to  loyalty  and  obedience,  as  in  the 
kingdom  of  our  God  ?  or  among  earthly  monarchs. 


60  07i  ihe  Depravity  of  Man.  [Sund.  8, 

^who  has  been  found  fo  terrible  to  avenge  his  quarrel,  as 
He  in  his  righteous  judgments,  which  have  been  exe- 
cuted upon  linners  ? 

To  defpife,  thereforej  this  great,  and  terrible,  and  ex- 
cellent God,  judging  by  the  univerfal  fenfe  of  mankind, 
is  an  inilance  of  defperate  depravity.  For  to  defpife  a 
iiiperior,  is  a  greater  offence,  none  will  deny,  than  if 
lie  were  our  equal ;  and  an  affront  to  a  crowned  head, 
will  be  deemed  an  infult  much  beyond  the  fame  offence 
againft  a  private  man  ;  becaufe,  as  all  honor  bears  a 
value  according  to  his  degree  who  confers  it,  fo  dif- 
honor  is  meafured  by  his  character  who  receives  it. 
To  defpife  God,  is  an  offence,  therefore,  without  a  fig- 
ure, infinite.  For  almighty  power,  in  effential  union 
with  perfect  wifdom,  juftice,  and  mercy,  make  up  the 
name  of  God,  and  demand  the  heart-felt  adoration  of  all 
his  reafonable  creatures.  Even  to  doubt  whether  fuch 
adoration  be  due  to  him.,  argues  profligate  flupidity  ; 
but  to  act  as  if  he  were  un%vcrthy  of  our  fear  or  love, 
is  flagitious  wickednefs. 

Yet,  thus  to  act  is  the  natural  temper  of  mankind. 
Wherever  you  turn  your  eyes,  you  may  fee  it  in  a 
ilrong  light.  Confider  the  vafl  multitude  who  live 
in  the  open  breach  of  one  or  other  of  God's  command- 
ments. Are  they  doing  fo,  becaufe  ignorant  that  their 
iin  is  forbidden  I  It  cannot  be  affirmed.  Profane 
fwearers  know  what  the  third  commandment  requires, 
and  the  lawgiver  who  ordained  it.  The  mighty  to 
drink  ftrong  wine,  and  thofe  who  feait  and  pamper 
their  bodies,  know,  who  calls  upon  them  to  be  tern.- 
perate,  and  denounces  woes  upon  all,  whofe  god  is  their 
belly.  The  lewd  are  no  ilrangers  to  their  doom  ; 
whoremongers  and  adulterers  God  will  judge  :  nor 
fraudulent  tradefmen  to  that  folemn  interrogation, 
Liow  ye  not  that  the  unrighteous  Ihall  not  inherit  the 
kingdom  of  God  ? 

No  declarations  can  be  more  plain  or  peremptory, 
yet  iniquity  has  in  all  ages  and  places  abounded.  Of- 
fenders in  each  of  the  above  named  claffes,  though 
warned,  iiitreated  importuned,  adjured  in  the  namiC 
of  God,  not  only,    refufe  to  hearken,  but  cry  out, 


Chap.  8.]  0?i  the  Depravity  of  Man,  61 

there  fhall  no  harm  happen  unto  us.  By  this  con  dud 
man  foams  out  his  lliame,  proving  that  when  he  can 
neither  plead  ignorance,  or  forget fuhiefs,  he  Vv^ill  dare 
to  treat  the  laws  of  his  Maker,  as  if  he  thought 
them  in  fome  infcances,  the  wild  di<5iate3  of  paiTion, 
the  impofitions  of  a  tyrant,  or  the  injundions  of  a 
fooL  He  will  dare  to  treat  his  law,  as  if,  in  fome  in- 
ilances,  refpecling  his  own  cafe,  it  was  weak  in  its  in- 
tention, envious  in  its  reftraints,  needlefs  to  be  obierv- 
ed,  and  nothing  to  be  dreaded  from  trampling  it  under 
foot. 

It  is  vain  for  m^an  to  reply,  v/hilft  a  wilful  tranfgref- 
for,  that  far  be  it  from  him  to  defpife  Gody  he  means, 
only  to  pleafe  himfelf  in  his  fm  ;  for  in  a  Chriilian 
country,  where  the  law  of  God  is  in  every  ones  hand, 
we  cannot  poilibly  do  the  one,  without  being  guilty  of 
the  other  alfo.  Nor  can  a  proud  rebellious  ipirit  more 
llrongly  exprefs  contempt  of  God's  government,  than 
by  concluding  it  his  own  intereft  to  walk  contrary  to 
it  ;  and  when  doing  fo,  defpife  his  wrath,  revealed  in 
the  mod  folemn  manner  againfl  all  the  unrighteoufnefs 
and  ungodlinefs  of  man. 

But  in  whatever  light  man  himfelf  may  regard  the 
praftice  of  lin,  it  is  beyond  difpute  God  will  puniili  it 
as  inexcuf  ible  contempt  of  his  authority  ;  for  he  rep- 
refents  himfelf  on  this  very  account  inexorable  to  the 
cries  of  fmners,  when  they  are  appalled  at  the  miferies 
coming  upon  them.     Becaufe  I  havs  called^  by  my  law, 
minifters,  and  people,  upon  the  difobedient,  aiid  ye  re^ 
fufed ;  and  v/hen,  as  a  man  vehemently  deiirous  to  be 
regarded,  /  have  ftretched  cut  my  hand^  and.  no  man  re- 
garded.     But  ye  have  fet  at  nought  all  ?ny  ccimfel^  and 
would  none  of  my  reproof :  I  alfo  will  laugh  at  your  calam- 
ity ^  audi  will  mock  when  your  fear  cometh.     When  your 
fear  cometh  as  defolatlon^  and  your  defirudion  .  cemeth  as  a 
whirlwind^  when  diflrefs  andanguif:>  come  upo7iyou^Yvov,i. 
24,  27.     In  this  alarming  palfage,  obferve,the  Almigh- 
ty  expreiTes  the  ftronge  ft  contempt  and  fcorn  towards 
obftinate  fmners,  which  is  defcribed  as  a  ]uft  retaliation 
upon  them  of  the  very  fame  ufage,  which  he  through 
his  forbearance  and  mercy,  fo  long  received  at  their 
hands. 


62  The  Human  Hearfs  [£und.  9, 

What  lias  been  oliered  clearly  proves  much  deprav- 
ity in  the  natural  temper  of  m^an  towards  his  Maker. 
1  here  is  no  way  of  denying  this,  unlefs  you  affirm  it 
is  no  baienefs  to  forget  the  Fountain  of  all  good,  and 
treat  infmite  excellency  with  contempt.  But  the  impie- 
ty of  fuch  a  {[locking  alTertion,  can  proceed  from  no 
heart,  which  is  not  itfelf  a  living  demonflration  of  the 
great  depravity,  it  cannot  bear  to  own. 


SUNDAY    IX. 


oooooooosooo 


CHAPTER    IX. 

The  Human  Heart's  Enmity  against  God. 

1  HE  deplorable  blindnefs  of  man  ii\ 
his  natural  condition,  his  negiecl  and  contempt  of  God, 
manifeft  in  the  whole  form  of  his  life,  have  been  al- 
ready proved.  But  there  is  ftill,  alas  !  fomething  worfe^ 
chargeable  upon  us  all,  till  created  again  in  Chriji  Jcjus, 
This  I  fliould  have  carefully  concealed,  did  I  write  for 
reputation,  or  to  pleafe  my  readers,  and  not  to  bring 
them  to  the  knowledge  of  themfelves,  one  of  the  richell 
bleffings  they  can  receive.  I  well  know  what  is  going 
to  be  proved  upon  fallen  man,  is  infinitely  often iive  to 
pride  ;  and  fooner  than  any  otlier  charge,  kindles  in- 
dignation. I  remember  the  time,  when,  full  of  felf- 
complacency,  I  fhould  have  refentcd  fuch  an  accufation 
beyond  meafure,  for  the  truth  of  which  I  now  con- 
tend. I  only  entreat  the  candor  of  my  readers,  to  be- 
lieve I  would  confcientioully  avoid  adding  any  thing  to 
the  fmfulnefs  of  fallen  man,  which  in  nature  has  no  ex- 
iftence,  and  in  the  Bible  no  proof.  I  defire  alfo  to  be 
efteemed  no  lefs  full  of  love  to  the  human  race,  than  if 
i  maintained  that  man  was  bcrn  with  perfed  rectitude 


Ckap.  9.]  Enmity  aga'ni/i God,  63 

of  foul.  With  the  grcateil  pleafure  I  fliould  embrace 
that  notion,  if  fact  and  Go  I's  exprefs  teftimony  did  not 
compel  us  to  renounce  it  as  a  dangerous  iclf-flattery, 
and  an  abfolute  fallhood. 

Having  thus  endeavored  to  procure  an  unprejudiced 
hearing  of  my  proofs,  I  am  bold  to  open  to  the  bottom, 
the  deteilable  corruption  of  human  nature  ;  and  main- 
tain, that  there  dwells  in  the  heart  of  eveiy  man,  till 
changed  by  grace,  an  averfion  to  the  Author  of  his  be- 
ing. This  accufation,  thofe  vi^ho  arc  notoriouily  aban- 
doned will  not  allow,  much  lefs  ,will  the  decent,  fober 
and  honeft.  The  proofs,  therefore,  I  fliali  bring,  are 
what  all  confefs,  do  demo nftr ate  hatred  in  every  other 
cafe.  After  thefe  proofs,  the  infallible  decilion  of  God's 
%vord  upon  the  matter,  fliall  be  produced. 

It  is  then  univerfally  allowed,  that  nothing  but  a- 
veriion  in  the  heart  towards  perfons,  beyond  a  doubt, 
wife  and  excellent,  can  render  their  company  irkfome. 
Whenever  we  obferve  thi-s,  we  conclude  there  muft  be 
fome  perfonal  diflike,  however  concealed  or  denied. 
Now  fecrst  prayer,  and  reading  the  fcripture  with  a 
devout  mind,  are  a  near  approach  to  God,  fo  like  being 
in  his  company,  that  thefe  means  of  grace  are  called 
feeking  his  face,  and  entering  into  his  prefence.  If 
then,  itrong  averfion  to  holding  fuch  intercourfe  with 
our  Maker,  can  be  proved  natural  to  fallen  man,  it  will 
prove  his  averfion,  fmce  none  can  difpute  the  wifdom 
or  glorious  excellency  of  God. 

By  this  tefl,  try  the  human  race  in  every  ftage  of 
life.  Do  young  or  old,  before  they  are  divinely  chang- 
ed, love  prayer  and  reading  the  fcripture,  and  take  de- 
light  in  both  ?  I  do  not  affirm  they  totally  negled  them  ; 
but  do  not  they  repeat  prayers  haflily,  without  defir- 
ing  to  know  the  meaning  of  what  they  repeat  or  read  ? 
Are  not  a  few  minutes  in  a  day  thought  time  fuilicient 
for  fuch  a  talk  ?  Is  not  the  Bible  that  authentic  account 
of  God,  ourfelves,  and  the  v/onderful  things,  he  hath 
wrouglit,  a  taftelefs  book,  very  little  read  ;  whiJfl 
hours  are  every  day  confumed  with  joy,  in  defpicable 
amufements  and  frothy  entertainments  ?  What  can 
more  clearly  prove  man's  averfion  to  God,  than  this 


64  The  Human  Heart\*  [Sund.  9. 

condu6l,  efpecially  as  he.  In  infinite  Gondefcenfion,  oS- 
fers  to  hold  comunion  with  us,  invites  our  acquaintance, 
U'ould  have  us  regard  him  as  our  exceeding  ioy,  and 
lead  our  Hves  with  him.  Why  do  we  not  ?  Becaufe 
we  hke  not  to  retain  him  in  our  knowledge,  nor  to  glo* 
rify  him  as  God. 

Further,  when  the  excellency  of  a  pcrfon  is  indifput- 
ahly  great,  nothing  but  averfion  towards  himfelf  can 
make  ftrong  regard  for  his  honor,  the  caufe  of  repara- 
tion between  nearefl  relations  and  dear  eft  friends.  But 
if  the  diflike  reach  even  to  thofe  who  are  zealous  for 
his  honor,  only  on  that  account,  in  what  virulence 
muft  it  reign  againft  the  party,  v/ho  is  the  caufe  of  the 
quarrel  ? 

By  this  rule  of  judging,  man's  natural  averHon  to  his 
Maker,  is  no  lefs  flagrant  than  deteftabie,  for  zealous 
fubjeclion  to  the  Lord  jefus  Chrift^  and  love  for  his 
name,  is  nothing  more  than  lincere  attachment  to  the 
glory  and  truth  of  God.  Yet,  in  all  ftages  of  life,  this 
temper  is  infufferably  offenfive  to  mankind. 

Sometimes,  as  a  prodigy,  it  appears  in  a  child  at 
fchool.  Inftantly  his  playmates,  as  from  inftinctive  en- 
mity, will  have  him  in  derifion.  In  univerlities  you 
may  confume  your  time  in  idlenefs,  be  lewd,  intemper- 
ate, or  profane  in  difcourfe  and  principle,  and  fuffer  no 
perfecution  or  reproach.  But  if  with  Chriftian  forti- 
tude  you  refrain  from  ail  fafhionable  vice,  and  dare  to 
urge  the  law  of  God,  as  the  ftandard  of  right  and 
wrong,  fneers  and  abulive  infult  muft  be  expeded.  As 
this  is  the  cafe  before  the  corrupt  afxe^lions  of  the  hearty 
are  inflamed  by  long  indulgence,  it  muft  neceffarily  be 
worfe  afterwards.  Accordingly  faith  in  Cbriji  work- 
ing by  love,  and  producing  the  moft  excellent  fruits, 
are  the  caufe  of  variance  and  feparation  where  greateft 
intimacy  and  friendfliip  fubfifted  before.  The  fame 
perfons  who  were  pleafed  with  your  good  fenfe  arid 
good  manners  ;  who  even  propofed  you  as  a  pattern  for 
imitation,  whilft  living  with  them  in  failiionable  for- 
getfulnefs  of  God  ;  fo  foon  as  you  are  divinely  chang- 
ed into  a  real  Chriftian,  will  look  iliy  upon  you,  cen- 
fure  fliarply  your  principles^  and  if  intereft  prevcHt  not. 


Chap,  9.]  Enmity  againjl  God.  %^ 

openly  abufe  your  extravagant  piety,  and  renounce 
)^our  acquaintance.  Couid  this  ever  be  the  cafe,  was 
there  indifference  only  towards  God  in  the  heart,  and 
not  averfion  ?  By  no  means  ;  for  though  you  may  not 
approve  of  your  friend's  intimacy  with  a  third  perfon 
of  known  worth,  yet  you  would  never  be  enraged  with 
him  on  that  account,  unlefs  you  greatly  difliked  that 
peribn. 

It  is  a  certain  proof  of  averfion  to  your  Kino-,  when 
you  cannot  bear  the  refpedful  mention  of  his""  name  ; 
when  in  filent  chagrin  you  hear  the  relation  of  his 
good  qualities ;  and  are  impatient  to  leave  the  room, 
till  another  topic  of  difcourfe  be  introduced.  V/hat 
then  are  we  to  conclude  from  the  general  hatred  of 
religious  converfation  ?  Why,  in  all  the  vaft  variety  of 
fubjeds  on  which  men  difcourfe,  is  objection  only  made 
agamft  thofe  fentiments  v/hich  exalt  the  honor  of 
God,  and  Jefus  Chrlji  whom  he  hath  fent  ?  What  but 
mbred  averfion  would  immediately  brand  converf^.ticn 
of  this  kind,  as  odious  cant,  and  obftinately  afcribe  it 
to  oftentation,  or  fome  bafe  defign.  Men  will  be  pleaf^ 
ed  with  incefifant  prating  about  every  the  meaneft 
tritle,  dogs,  horfes,  cards,  and  courtezans  ;  but  as  focn 
as  an  attempt  is  m^tde  to  turn  our  attention  to  the 
Lord  of  the  world,  his  tranfadions,  co^nm^nds,  tov- 
ernment,or  love,  the  very  mention  of  the  fubiect^'Qc. 
cafions,  in  almoil  every  company,  a  vifible  difp-'aft  • 
difipprovmg  filence  inllantly  enfues  ;  till  fome  mean 
toohik  purluit  of  men  is  again  introduced,  as  a  pleafinp-' 
topic  of  difcourfe.  Ah  !  what  can  demonflrate,  that 
God  IS  theobjecl  of  general  averfion,  if  this  fa^ls 
which  proclaims  aloud,  that  he  is  the  only  perfon  of 
whom  no  onechufes  to  fpeak,  and  whofe  praifes  no 
one  dehres  to  hear  !  Could  a  circle  of  avowed  atheifts 
deiire  to  have  it  otherwife  ? 

Again,  no  one  doubts  whether  enmity  rei^s  in  the 
heart  againft  our  earthly  Sovereign,  when  the  ton-ue 
IS  ever  abufing  his  beft  friends,  and  cafting  reproach 
upon  his  government,  and  the  hand  adlive  in  oppofms: 
It.  Judgmg  by  the  fame  rule,  how  plain  is  the  enmi- 
ty  oj  men,  unrenewed  in  their  minds,  againft  God » 


66  The  Human  Heart's  [Sund.  9, 

It  is  common  to  hear  them  pour  out  ridicule  on  the 
faithful  fervants  of  Chriji^  as  creatures  abfurdly  demure, 
in  judgment  pitiably  weak,  in  temper,  madly  enthufiaf- 
tic ;  though  ever  fo  prudent,  difcreet,  fteady,  and  ex- 
cellent. What  a  malicious  infinuation  is  this  againft 
the  glorious  God  1  It  is  faying  in  effed:,  that  all  who 
have  any  concern  for  his  honor,  are  under  the  power 
of  delufion,  and  truly  defpicable  in  their  choice  and 
purfuits. 

Add  to  this,  that  the  difobedience  of  men  to  the 
law  of  God,  of  itfelf^vowts  enmity.  Every  wilful  tranf- 
greilion  is  a  controverfy  with  him,"  who  forbids  it,  and 
a  direct  oppofition  to  his  will.  It  is  exprefsly  called  in 
fcripture  rebellion  againft  God.  For  though  we  can- 
not bring  forth  the  weapons  of  our  indignation  againft 
the  inviiible,  as  rebellious  fubjeds  do  againft  their  mortal 
king  ;  yet  the  bidding  defiance  to  his  law,  demon- 
ffrates  our  inclination  to  do  this  execrable  deed.  It  is 
an  evident  declaration,  that  our  fpirit  is  in  a  ftate  of 
hoftility  againft  Heaven.  Every  prefumptuous  offend* 
er  calls  aloud  by  his  practice  upon  all  who  behold  it ; 
Come  on,  rife  up  with  me,  as  an  enemy  againft  the 
Lord.     Who  is  he,  that  he  Ihould  reign  over  us  ? 

From  thefe  inftances,  notorious  in  all  places,  and  in 
every  condition  of  life,  it  is  evident  the  natural  temper 
of  mankind  towards  the  Author  of  their  being,  is  en- 
mity itfelf ;  for  thefe  inftances  every  man  would  con- 
fefs  a  demonftration  of  enmity  in  every  other  cafe*. 
What  then  but  the  blindeft,  bafeft  felf-love  can  lead  us 
to  deny  it  in  the  prcfent  I 

But  whether  we  will  allow  it,  or  not  our  Maker  has 
decided  the  matter.  He  conftantly  fpeaks  of  the  chil^ 
dren  of  men  in  their  natural  ftate,  as  haters  of  him^  bis 
ad'verfaries^  and  memies.  Chrift,  we  are  affured,  died 
for  the  ungodly^  which  we  are  told  in  afew  verfes  after^ 
includes  our  moft  obnoxious  condition  ofhQing  enef?iies 
to  God. 

The  carnal  mind  (which  the  context  explains  to  be 
the  mind  of  man  in  his  natural  ftate)  is  affirmed,  Ro??!. 
viii.  7.  to  be  not  only  averfe  to  God,  but  en?mty  againft 
him  J  which  enmity  expreffes  itfelf  in  abhorring,  to 


'  Chap.  O.J  Enmity  agamfi  God.  67 

pay  the  homage  due  to  the  Creator,  by  believing  and 
obeying  his  word. 

Indeed  the  gofpel  itfelf,  by  one  of  its  mod  lovely  ti- 
tles, emphatically  proves  the  melancholy  truth,  for  it  is 
called  the  miniftry  of  recoyiciliaiicn,  A  method  con- 
trived by  confummate  wifdom,  and  executed  by  al- 
mighty love,  to  reconcile  us  unto  God,  who  \yere  en- 
emies to  him  in  our  minds,  and  by  wicked  works.  Col* 
i.  21. 

From  this  deplorable  depravity  of  man,  his  fmfulnefs 
appears  in  a  glaring  light.  For  what  can  be  more  crim- 
inal  than  fuch  a  difpoiition  ?  Confider  it  in  its  dired  ten- 
dency. It  is  no  lefs  than  a  denial  of  the  relation  which 
fubiifts  between  the  Creator  and  creature.  It  is  turn- 
ing the  nobleil  part  of  the  divine  workmanfhip  vifiblc 
on  earth,  from  its  proper  bafis.  Was  you  to  break  in 
pieces  the  whole  frame  of  nature,  and  refolve  tiie  world 
into  a  mere  chaos  ;  the  evil  would  not  be  fo  great,  as 
breaking  the  primary  bond  between  the  almiglity  Crea- 
tor, and  his  more  excellent  work,  a  rational  immortal 
foul.  For  all  the  relations  which  fublift  between  crea- 
tures, are  mean,  in  comparifon  of  the  relation  between 
creatures,  and  the  Author  of  their  being.  Befides, 
what  monftrous  wickednefs  is  difafFeclion  to  the  glo- 
rious author  of  our  lives  ?  What  do  we  think  or  fay 
of  thofe  who  hate  their  excellent  parents  ?  We  judge 
.  fuch  children  guilty  in  the  highefl  degree,  and  brand 
them  with  every  name  of  reproach.  Yet  in  how 
fmall  a  meafure  do  parents  contribute  to  the  being  or 
welfare  of  their  children,  compared  with  what  the 
blelTed  God  doch  to  ours  ?  And  how  little  fuperiority 
have  parents  in  point  of  power  and  excellency  above 
their  children  ?  Whereas  the  m.ajefty  and  excellency  of 
our  Maker,  none  deny,  exceed  cur  highefl  concep- 
tions. 

Further,  what  caufe  can  man  alleage  as  theground  of 
this  difaffedion  towards  God  ?  Many  good  works 
has  he  done  for  us  all  ;  for  which  of  thefe  is  he  hated  ? 
What  injuries  have  we  received  from  him  to  oifend  us? 
With  many  powerful  allurements  he  draws  us,  as  with 
the   cords  of  a  man  ^  by  benefits  vifible  to  every  eye, 


0S  The  Human  hearths  [Sund.  9; 

and  repeated  every  day,  in  all  the  comforts  and  con- 
veniencies  of  life ;  by  inviting  all  who  will  return  to 
their  allegiance,  to  partake  of  the  higheft  degrees  of 
honor  and  everlafting  falvation^  through  the  facrifice 
of  his  own  Son,  by  whom  he  befeeches  fmners  to  be 
reconciled  unto  him. 

Enmity  againft  God  comprehends  all  other  wicked- 
nefs  in  it.  For  as  love  to  God  and  m.an  is  the  fum  of 
ail  the  precepts,  fo  hatred  of  God  comprehends  all  ini- 
quity, iince  every  branch  of  it  may  be  refolved  into  this 
deteftable  depravity  of  mind. 

If  you  alk,  what  is  the  great  ufe  of  reprefenting  the 
natural  vilenefs  of  man  in  his  apoftacy  from  God,  and 
defcribing  his  character  in  colors  fo  oppoiite  to  thofe, 
which  have  been  long  in  fafhion  ;  I  anfwer  the  knowl- 
edge of  man's  natural  corruption  in  the  degree  proved 
above  f^'om  fa^fc  and  fcripture,  is  abfolutely  necelTary  to 
juftify  the  capital  dodrines  of  the  Bible  :  to  prove,  that 
far  from  being  arbitrary  declarations,  they  have  their 
foundation  in  our  mifery,  of  which  they  are  the  only 
cure. 

By  the  capital  doElrines  of  fcripture^  1  Tmderftand,  re- 
demption from  fin,  and  acceptance  with  God,  through 
faith  in  the  atonement  and  righteoufnefs  of  God  our 
favior,  the  illumination  of  the  mind,  and  change  of 
all  its  tempers,  by  the  inward  operation  of  the  Holy 
Gholl. 

Againft  each  of  thefe  doctrines,  you  muft  be  ftrong- 
ly  prejudiced,  or  only  rece:' ve  them  as  fpeculative  points, 
till  you  know  man's  natural  condition  refpeding  God, 
is  exceeding  iinful.  For  though  confcience  v/ill  not  fuf- 
ter  you  to  fay,  you  have  done  no  evil ;  yet  if  you  have 
been  decent,  fober  and  m.oral,  you  will  quarrel  v/ith 
the  doclrine  of  fcripture  :  confident  you  are  not  fo 
wicked  by  many  degrees  as  that  book  of  truth  af- 
firms you  are  :  nor  deferve  in  any  meafure,  that  pun- 
ifhmentj  which  it  fo  folemnly  declares,  is  the  v/ages  6f 
fin. 

As  ftrong  an  objection ,  and  in  its  tendency  as  ruin- 
ous to  the  foul,  will  reign  in  your  heart  againft  the 
way  of  life.     For  your  ov/n  better  obedience  after 


Chap.  9-  Enmity  agahifi  God,  tj$ 

tranfgreffions,  will  hold  a  high  place  in  your  conceit, 
and  confcquently  create  ftedfaft  hatred  to  the  dodlrine 
of  falvation  by  graGc.     A  do6:rine  incompatible  with 
a  good  opinion  of  our  own  virtues  and  performances  : 
for  it  annuls  every  plea  to  obtain  mercy,  but  the  blood 
of  the  Redeemer,  who  in  infinite  pity  undertook  to 
deliver  man  from  ruin,  by  bearing  on  the  crofs  his  fin. 
A  way  of  reconciliation  to  God,  which  never  c^n  be 
cordially  accepted,  nor    effectually   ufed,  till  we  confefs 
the  human   race  is   altogether  corrupt  and  abomina- 
ble in   their  natural  tempers  refpecting  their  Maker. 
Whereas   the    meek    acknowledgment    of  this  truth 
makes  it  evident  beyond  a  doubt,  that  it  became  him 
by  whom  are  all  things,  and  for  whom  are  all  things^ 
in  no  other  way  t'  jul^fy  the  ungodly,  fin ners,  and 
enemies  to  him,  and  fo  to  bring  many  fons  unto  glory. 
Further,  whiift  men  are. not  fuppofed  to  be  in  their 
natural  Hate,  blind  to  the  truths  and  excellency  of 
God,  and  in  their  earliefi:  difpofition  fet  againfi;  him, 
the  dodrine  of  illumination  by  the  Holy  Ghoft,  and  his 
agency  as  the  principle  of  new  life,  mull  be  rejeded  as 
abfurd  and  falfe.     For  if  man's  underftanding  be  not 
dark,  or  he  can  by  his  own  application  and  efforts 
know  the  truth  and  obey  it,  there  can  be  no  need  of 
foreign  help.     In  this  cafe  exhortations  to  exert  his 
own  abilities  are  rational ;  but  calls  upon  him  to  pray 
for  the  fpirit  of  revelation,  are  foolifli.     For  the  fame 
reafon,  the  agency  of  divine  grace  can  never  be  thouo-ht 
neceifary  to  form  anew  the  tempers  of  the  mind,  unleft 
it  was  naturally  prone  to  forget,  defpife,  and  hate  its 
glorious  Creator  :  becaufe  to  reform  the  manners  in  2 
very  confiderable  degree,  or  to  excel  in  the  pracdce  of 
juftice,  honefty,  humanity,  and  mercy,  requires  no  fu- 
pernatural  aid.     We  daily  fee  fom.e,  who  defpife  pray- 
er and  the  oracles   of  God,  yet  live  in  peace,   probity, 
and  gocd-wiil  tov/ards  men.     So  that  Vv^e  do  not  uni- 
verfaily  act   contrary    to  focial  duties.     But  it  is   that 
ftrength  of  impiety  which  oppofes  our  giving  to   God 
honor,  and  glory,  and  obedience,  and  fupreme   lovc'^ 
which  renders  the  agency  of  the  Koly  Ghoil  indifpen- 
fably  neceifary.     This   deteftable  depravity  running  in 


70  The  Human  Hearths  [Sund.  9» 

the  blood  of  mankind,  and  being  interwoven  with  their 
frame,  fince  the  fall,  demands  his  energy,  who  is  the 
great  reftorer  of  the  divine  image  on  the  mind  of  man. 
The  conclufion,  therefore,  is  plain  :  in  proportion  as 
ignorance  of  the  condition  of  human  nature  refpecling 
God  prevails,  the  whole  fcheme  of  Chriftian  principles 
muft  be  rejected,  or  received  in  hypocrify  ;  whilft,  in 
the  fame  degree  as  we  know  ourfelves,  we  fhall  rever- 
ence, embrace  and  improve  it,  to  the  glory  of  God,  the 
good  of  all  about  us,  and  thQ  falvation  of  our  fouls. 


P        R        A        Y        E        R, 

for  the  Knowledge  of  Oiirfehes^  fuited  to  the  f  receding 

Subject. 

O  I-ord  God,  Thou  reiiftefl  the  proud^ 
but  giveft  grace  to  the  humble  :  fubdue  our  haughty 
fpirit  which  cannot  brook  the  charge  of  Jinfulnefs 
brought  againft  us  in  thy  word.  Bring  to  our  remem- 
brance the  days  in  which  we  were  like  beafts,  ignorant 
of  our  dependence  upon  thee  ;  of  thy  excellency,  or 
thy  authority  over  us  ;  or  of  the  deteftable  bafenefs  of 
rebelling  againft  thee.  How  long  was  it  before  we  faid, 
where  is  God  our  Maker !  How  often,  when  ficknefs 
or  pain,  danger  and  deliverance  from  it,  have  forced 
us  to  think  of  thy  mercies,  has  the  remembrance  of 
thee  fled  away,  as  a  dream  when  one  awaketh  !  Or  if 
through  good  education  and  example  we  could  not 
forget  thee,  how  daringly  have  we  defpifcd  thy  coun- 
fel !  We  have  behaved  to  thee,  as  if  nothing  was  lo  un- 
reafonable  as  thy  commandments,  or  fo  contemptible 
as  thy  fervice.  Our  vile  lufts  we  have  ferved  from  our 
hearts,  but  would  have  none  of  thy  counfel,  nor  be 
checked  by  thy  reproof.  Our  mind  has  been  enmity 
againft  thee,  not  able  to  bear  thou  fhouldft  be  fo  highly 
exalted,  and  we  be  abfolutely  reftraiued  from  every  e? 


Chap.  9.]  Enmity  a^awji  Cod,  YH 

vil  gratification.  In  averfion  to  thee,  we  have  chofea 
the  company  of  the  ungodly.  We  have  taken  pleafure 
in  their  profane  manners.  We  have  held  thy  moft 
zealous  fervants  in  derifion,  counting  their  lives  fooliih* 
nefs,  and  their  end  to  be  without  honor. 

Such,  O  Lord  God,  have  been  the  efFeds  of  our  na- 
tural enmity  towards  thee.  How  exceeding  finful  in 
thy  fight !  Save  us  from  palliating  and  diifembling.  this 
our  condition.  In  the  deepeft  acknowledgment  of  thy 
grace,  enable  us  to  cry,  Lord,  what  is  man  that  thou 
regardeft  him  !  From  full  conviction  of  our  entire  de- 
pravity, may  we  feel  our  need  of  a  Redeemer.  May 
we  fee  our  finfulnefs,  fuch  as  could  not  be  pardoned, 
but  through  his  atoning  blood  ;  our  vile  affections  fo 
flrong,  as  not  to  be  fubdued  but  by  his^  fpirit  ;  and  our 
fouls  fo  fallen  from  God,  as  to  be  incapable  of  entering 
into  his  kingdom,  till  born  again  from  above* 

Grant  us  wifdom,  O  God,  to  trace  up  all  our  tranf- 
greflions  to  their  fountain  head,  the  corruption  of  our 
nature.  And  from  every  difcovery  of  innate  depravi- 
ty, teach  us  to  fet  an  higher  value  on  the  blood  and 
righteoufnefs  of  Chrift,  and  depend  only  on  the  grace 
of  the  Holy  Spirit.  From  a  clear  perception  that  in  us, 
i.  e.  in  our  fiefh,  there  dwell  eth  no  good  thing,  may 
we  be  jealous  of  ourfelves,  and  circumfpecl  and  put  our 
whole  trull  in  God's  promifes,  power,  and  grace,  to 
keep  us  from  falling. 

O  Lord,  knowing  there  is  none  righteous,  no  not 
one,  that  all  are  corrupt,  and  wholly  fo  in  their  nature, 
give  us  an  heart  to  pity  and  pray  for  all  men  ;  to  be 
kind,  tender  hearted,  and  full  of  bowels  of  mercy. 
May  we  be  led  by  what  we  obferve  in  others,  to  turn 
our  eyes  inward,  and  lament  our  own  manifold  defers 
fince  we  are  all  of  one  blood,  and  all  inherit  the  fame 
evil  nature. 

Finally,  We  commend  to  thee,  O  God,  who  alone 
eanft  fhew  to  men  in  error,  the  light  of  thy  truth,  all 
who  deny  their  natural  blindnels  and  depravity  O 
hide  pride  from  their  eyes.  Convince  them  by  thy  fpir- 
it, and  by  fetting  their  evil  ways  and  doings  before 
them,  that   they  ought  to  abhor  themfelves,  to  bow 


^72  OnthePerfe^tk^ofihelavj         [&und.   10. 

down  bef6re  thee  wretched,  and  miforable,  and  poor 
and  .blind,  and  naked,  as  they  are,  begging  to  be  made 
partakers  of  the  riches  of  thy  grace  in  Cbriji  Jefus^  who 
came  to  feek  and  to  fave  that  which  was  loft.  Heiir  us 
for  his  fake,  our  only  mediator.     Amen. 


SUNDAY    X. 


ooooooooooooo 


CHAPTER      X, 

On  the  Perfedhn  of  the  Lcizu. 

1  HE  law,  with  its  terms  of  perfect 
righteoufnefs  and  life,  on  one  hand  ^  of  difobedience 
and  death  on  the  other,  is  the  firft  thing  in  the  word  of 
God,  which  claims  our  attention.  And  till  tliis  law  is 
known,  the  gofpel  cannot  beunderftood  ;  becaufe  it  is 
21  revelation  of  the  way,  which  God  has  ordained  to 
deliver  finners  from  the  curie  of  the  law^ 

This  moft  important  connection  between  the  lav/  and 
gofpel,  is  frequently  taught  in  fcripture.  Yet  from  a 
llrong  averfion  in  us  all,  to  confefs  our  fhame  and 
guilt,  and  from  a  falfe  conftrudion  of  v/hat  is  fpoken 
of  the  law,  as  if  it  related  to  the  Jewiftj  ilate,  this 
point  is  fatally  overlooked  by  moft,  who  call  them- 
felves  Chriftians. 

To  remove  fuch  hurtful  ignorance,  I  iliall  lay  before 
you  the  perfection  and  extent  of  the  law ;  the  excellent 
benefits  which  flow  from  underftanding  both  its  nature 
and  defign ;  and  the  pernicious  errors  which  govern 
the  mind,  till  the  law  is  underftood. 

The  perfedion  of  the  law  of  the  Ten  Command- 
ments, wiD  be  evident  from  comparing  it  with  all 
other  laws,  and  confidering  its  extent. 


Chap.  iO-.]        OnihePerfedmofthelaw.  73 

The  befl  laws  of  human  contrivance  are  fad^if^  defec- 
tive, becaufe  they  cannot  take  cognizance  of  the  in- 
tents of  the  heart,  nor  condemn  the  lirft  propenfities 
to  evil.  Their  whole  force  reaches  no  farther  than  the 
prefervation  of  public  peace.  On  the  contrary,  the 
law  of  God  forbids,  under  pain  of  penalties  infupport- 
able,  our  compliance  with  the  invifible  fuggeftions  of 
evil  concifpifcence,  and  ftridtly  condemns  our  giviiig 
place,  but  for  an  inflant,  to  a  wicked  thought. 

If  it  be  faid  the  law  of  confcience  is  not  defe(fl;ive  here 
as  human  ftatutes  muft  be  ;  that  this  going  deeper 
ferves  as  a  fupplement  to  them,  and  reftrains,  where 
penal  laws  fail.  The  anfwer  is  obvious  ;  the  law  of 
confcience  is  formed  by  their  manners  and  fentiments, 
with  whom  we  are  educated,  and  conftantly  con- 
verfe.  It  mull  be  of  courfe  exceedingly  depraved  by 
cuftoms  and  prejudices,  and  on  that  account  an.  uncer- 
tain and  dangerous,  inftead  of  a  fuiEcient  rule  of  adion. 
But  the  law  of  the  Ten  Comm.andments  leaves  us  in 
no  diiEculty,  nor  under  any  doubts.  We  know,  whilil 
we  are  conforming  to  it,  we  obey  a  rule  of  per  fed  righ- 
teoufnefsi 

Further,  the  laws  which  are  eftablifhed  even  for  the 
peace  and  welfare  of  fociety,  are  often  fevere  and  dif- 
treffing  to  fome  individuals,  nor  can  human  fagacity 
prevent  this.  The  beji  laws  therefore  are  ilxofe,  which  are 
attended  with  the  feweft  inconveniences.  But  the  law 
of  God  is  at  all  times,  and  in  all  places,  equally  of  uni- 
verfal  benefit.  The  moft  exad  attention  to  it  is  fure 
to  produce  the  greateft  meafure  of  comfort  and  peace 
among  men.  No  one  can  fay  wdth  truth,  he  is  in  the 
leaft  aggrieved  by  it  ;  neither  rich  nor  poor  governors 
nor  fubjecls,  whilil  they  regard  their  true  intereli:,  have 
caufe  to  w^ifh  the  leaft  alteration  in  it. 

To  proceed  one  ftep  further,  the  lavv'  or  doctrine, 
which  moral  philofophers  taught  of  old,  and  many  ftiil 
profefs  to  admire  above  the  fcripture  rule,  is  little  bet- 
ter than  deceit,  varnilhed  over  with  great  fwclling 
words,  it  talks  of  eradicating  the  pafilons,  yet  neither 
promifes  nor  intimates  fupernaturaJ  aid  Ihall  be  given 
to  accomplifli  this  arduous  work  ;  the  man  is  felf-fuf- 
K 


74  On  the  Perfection  of  the  Laic.  [Sund.  10. 

ficicnt.  Befides,  infieacl  of  condemning,  it  encourages 
the  worfl:  tempers  in  the  human  breaft,  for  it  directs 
us  to  conquer  intemperance,  refentmcnt,  and  revenge 
by  pride  ;  and  the  iins  of  the  body  by  thofe  of  the  mind 
that  is,  it  will  make  men  lefs  like  beafls,  by  making 
them  more  refemble  devils. 

How  fuperior  the  law  of  the  Ten  Commandments  ! 
which  equally  condemns  every  evil  temper,  and  ftrikes 
at  the  whole  body  of  fm,  and  at  every  defilement,  which 
prevents  the  perfedion  of  holinefs. 

There  is  ftiil  one  law  more  to  be  confidered,  which 
claims  no  lefs  than  the  Ten  Commandments,  the  God  of 
heaven  and  earth,  for  its  author,  the  Jewijk  ceremoni- 
ai  law.  Yet  when  weighed  with  the  moral,  it  will  be 
found  of  tar  lefs  excellency  ;  for  though  of  divine  ap- 
]tx)intment,  it  was  hmited  to  one  people,  whereas  the 
moral  law  extends  to  all,  refulting  neceffarily  from  the 
perfections  of  God,  and  our  relation  to  each  other  as 
his  rational  offspring.  Befides,  there  was  only  a  tem- 
porary and  relative  ufe  in  the  ceremonial  law  :  it  was 
in  all  its  branches  to  ferve  as  a  figure  for  the  time  then 
prefent.  It  Ihadowed  forth,  Me/fiaL\  the  fubftance  ; 
and  when  he  appeared  and  had  finiflied  his  work,  it 
was  to  ceafe  forever.  But  the  commandments  of  the 
two  tables,  are  of  unalterable  obligation  fo  long  as  the 
world  endures  ;  and  whilfl:  the  Levitical  ordinances  did 
myftically  rcfpecl  the  inner  man  of  the  heart,  the  law 
of  the  Ten  Commandments  emphatically,  and  without 
a  figure,  ordains  what  its  tempers  and  defires  ought 
ever  to  be. 

The  admirable  perfe<flion  of  the  law,  will  appear  fi.ill 
more  manifcft,  from  briefly  pointing  out  the  great  ex- 
tent of  duty  enjoined  by  the  Ten  Commadments. 
They  are  defigned  to  fecure  the  honor  due  to  the 
name  of  God ;  fanclify  all  the  powers  of  man  to  his 
fervice  ;  regulate  the  .life  and  heart  in  every  fituation^ 
and  defcribe  the  perfedtlon  of  hoiineis.  For  though  m 
our  natural  ignorance,  feduccd  too  by  names  of  great 
weight  in  the  learned  world,  and  criminally  partial  to 
ourielves,  we  with  an  air  of  confidence,  conclude  the 
Commandments  mean  no  more,  than  thev  ai^  uder- 


Chap.   10.]         On  the  Perfeeiicn  of  the  Law.  ^  75 

ftood  by  us  to  mean  ;  yet  our  God  and  Judge,  by  in- 
terpreting liimfclf  three  of  the  ten,  plainly  proves  eve- 
ry one  of  them,  reaches  to  the  thoughts  and  intents  of 
the  heart. 

Th.c  Firil  Commandment  requires  fuprcrne  unrival- 
led love  of  God  ;  that  fonfual  pleafure,  honor,    riches, 
and  every  earthly  comfort,  compared  vvith  him,  fliouid 
be  vile  in  our   eyes.     The   Second  obliges  us  to  take 
heed,  that  v/e  conceive  of  God  as  he  has   revealed  his 
own  natv.re,  neither  adding  nor  diminifliing  any  thing  ; 
that  we  worflnp   before  him  fecretly,  and  in  the  con- 
gregation, according  to  the  rule  he  hath  himfelf  ap- 
pointed, offering  to  him  fpiritual  prayer^.,  praifes,  ard 
thankfgivings,  keeping  at  a  diftance  from  every  ap- 
pearance of  idolatry.     The  Third  Commandment  re- 
quires us  to  be  mindful  at  all  times  of  God's  rnajefty, 
confcientioully    avoiding    in    our    converfation     and 
thoughts,  every  thing  favoring  of  irreverence  towards 
liim  ;  that  we  obferve  faithfully  the  religious  profeiTion 
we  make  before  himi,  and  with  the  form  of  godlinefs 
join   the  power.     The  Fourth  obliges  us  to  lay  aiidc 
every  worldly  occupation  on  the  Lord's  day,  that  the 
worth  of  the  foul,  and  thing's  of  a  fpiritual  nature,  may 
take  up  our  thoughts,    and  more  ftrongly  alFed:  our 
minds.     I'he  Fifth    requires   us,  as   foon  as   we   can 
underftand  our  duty,  to  pay   a  cliearful  obedience  to 
our  parents,  teftifying   tlic  fenfe  v/e  have  of  our  debt  to 
them,  under   God,  for  life,  for  much  tendernefs  and 
care  over  us  in  the  helplefs  ftate  of  childhood,  and 
numberlefs  benefits   befide.     The  Sixth,  not  only  re- 
trains our  hands  from  murderous   violence,  but  con- 
demns every  degree  of  wrath,  hatred  or  want  of  love 
in  the  Iieart  towards   men.     The  Seventh,  not  only 
condemns  the  whoremonger  and  adulterer,  but  the 
looking  upon  the  face  of  beauty  with  impure  thoughts, 
as  the  adultery  of  the  heart.     The  Eighth,  is  a  barrier 
againft  every  injurious  encroachment  v/hich  felf-love 
Would  lead  us  to  make  upon  our  neighbors  property 
or  rights  :  it  forbids  every  fpecies  of  fraud,  however 
prevalent,  or  palliated  by  plaufible  excufes.     The  Ninth 
cxaels  from  us  an  inviolable  regard  to  truth,  and  th^ 


76  On  the  FerJeBion  ojthe  Law.  [Sund.   10. 

character  of  our  fellow-creatures ;  a  vi6lory  over  the 
tongue,  that  world  of  iniquity,  the  tongue  fo  impatient 
of  reftraint  from  the  law  of  kindnefs.  The  Tenth,  con- 
demns every  covetous  wifli,  all  love  to  the  things  of 
the  world,  and  every  degree  of  difcontent  at  our  ap- 
pointed fituation. 

It  is  evident  from  this  brief  account  of  the  Ten  Com- 
mandments, that  there  is  not  one  moral  precept  in  the 
Bible,  which  is  more  than  an  explicit  declaration,  of 
what  in  fubftance  and  intention  was  before  enjoined  in 
the  law  proclaimed  by  the  mouth  of  the  Lord  of  Hofls 
on  Mount  Sinai.  Our  Judge  compels  us  to  allow  this, 
by  explaining  the  import  of  the  Commandments  wTit- 
ten  on  the  nrft  table,  as  requiring  us  to  love  the  Lord 
our  God,  witb  all  our  hearty  and  with  all  our  viind^  and 
'with  all  our  Jlrcngth.  In  other  words,  with  a  love 
fo  fervent,  as  to  defire  nothing  in  comparifon  of  his 
glory  ;  to  regard  him  as  our  chief  joy  in  profperity,  our 
all-fufficient  portion  in  adverfity,  and  his  favor  'as 
better  than  life  itfelf  ;  endeavoring  by  all  our  fervices, 
and  all  the  means  which  our  underflanding  can  difcov- 
er,  to  bring  men  to  the  knowledge  and  love  of  his 
iiame= 

Urns  according  to  the  demands  of  this  fpiritual  law, 
you  fee  all  our  powers  and  faculties  mufl  be  wholly  en- 
gaged in  the  fervice,  and  to  the  honor  of  God. 

The  Commandments  of  the  fecond  table,  as  our  al- 
mighty Judge  interprets  them,  oblige  us  to  love  our 
neighbor  as  we  love  ourfelves,  i.  e.  to  pity  his  mifery, 
compailionate  his  miftakes  and  infirmities,  conceal  his 
faults,  and  exercife  every  office  of  kindnefs  to  him  in 
our  power. 

From  this  view  of  the  Ten  Commandments,  the  law 
appears  altogether  worthy  of  its  author,  who  lovethi 
righteoufnefs,  and  hateth  iniquity  ;  who  is  at  once 
jealous  of  the  honor  of  his  name  amongft  men  ;  and 
full  of  tender  regard  for  their  prefent  and  eternal  wel- 
fare> 


Chap,  ll.]  The  fever al  JJfis  of  the  Law.  77 

SUNDAY    XL 


OOOOOOOOOOOO 


CHAPTER     XI. 

The  several  Uses  of  the  Law. 

One  obvious  and  excellent  ufe,  is  to 
ierve  as  a  complete  unchangeable  ftandard  of  right  and 
wrong.  Whilft  man  pofTelled  the  glory  he  received 
from  his  Maker,  a  law  engraven  on  tables  of  ftone  was 
needlefs,  becaufe  the  graces  of  his  foul  were  a  living 
copy  of  the  law.  As  face  anfwereth  to  face  in  the  water, 
fo  did  Adanfs  unfullied  mind,  to  the  will  of  God.  But 
with  fallen  man  the  cafe  is  entirely  reverfed.  Inftead  of 
innate  knowledge  of  truth,  man,  if  left  to  himfelf,  muft 
labor  by  flow  and  multiplied  deductions  to  know  but  a 
fmall  part  of  his  duty.  His  underftanding,  is  fo  defec- 
tive in  determining  what  is  riglit  and  wrong,  that 
things  utterly  deteftable  in  our  judgment,  who  have 
the  pure  light  of  the  law,  were  praclifed  and  approved, 
without  one  diffenting  voice,  in  nations  moft  famous 
for  knowledge  and  arts.  A  palpable  proof,  that  man 
has  no  light  in  himJelf  to  find  out  a  rule  of  life,  which 
ought  to  be  trufted.  It  is  one  grand  defign  of  the  law 
from  mount  Sinai  to  fupply  this  want ;  to  deliver  man 
from  fallacious  reafonings  about  duty ;  to  demand  his 
obedience  to  a  rule  of  aftion  complete,  though  fhort ; 
and  which,  by  virtue  of  its  Author,  equally  excludes 
all  doubt  and  all  debate. 

Another  perpetual  ufe  of  the  law,  is  to  deter,  by 
its  tremendous  curfe,  thofe  perfons  from  finning  a- 
gainft  God,  v/ho  difregard  more  generous  motives.  It 
reprefents  the  thunderbolt  of  divine  indignation,  as 
lifted  up  and  ready  to  fall  upon  the  prefumptuous  of- 
fender. It  brings  men  under  dread  of  a  Judge,  who 
will  vifit  iheftns  of  the  fathers  upon  the  children  unto  the 
third  and  fourth  generation^  whilfi:  he  keeps  inercy  for 


7S  The  fever al  Ufes  of  the  Law.         [Sund.  1  i» 

ihoufands  of  them  that  love  him^  and  keep  his   Command' 
tnenis. 

Now,  though  it  muft  be  confeffed,  the  inclinations 
of  the  heart,  when  reftrained  by  terrors,  remain  evil  as 
before,  yet  much  mifchief  which  would  follow  from 
indulging  them,  is  prevented.  Thoufands  who  abhor 
no  kind  of  villany,  yet  dare  not  difturb  the  peace  of 
fociety  by  acta  of  violence,  through  fear  of  death.  And 
ten  thoufands  are  kept  from  excefs  in  \^ackednefs  by  the 
threatenings,  which  are  the  fanciion  of  the  law  of  God. 

To  ferve  as  a  ftandard  of  right  and  wrong,  and  to 
deter  from  tranfgreffion,  are  ufes  which  the  law  of  God 
has  in  common  with  human  laws.  Befides  thefe  ends, 
there  are  others,  which  it  is  defigned  perpetually  to  an- 
ftv^er.  Yet^  fo  mortifying,  alas  !  to  human  pride,  that 
we  are  br  a:ght  with  great  difficulty  to  allow  them. 
The  fcripture  teaches  us,  that  the  law  was  given,  that 
every  mouth  might  be  ftopped,  and  the  whole  world 
become  guilty  before  God.  It  was  given  alfo  to  ferve 
as  2,  fchoohnafter  to  bring  us  to  Cbrift.^  who  is  the  end  of  the 
law  for  righteoyfnefs^  to  (^fjery  one  that  helieveih* 

It  is  plain,  from  th^  Jnipired  apoftle*s  arguing,  that  one 
J)rincipal  deiign  of  the  law  v/as  to  confound  all  who 
truft  in  themfelves  as  righteous,  by  fixing  on  them  a 
conviction  of  iin,  deferving  and  expofmg  to  endlefs 
mifery.  For  the  apollle  diilinguifhes  the  law  of  the 
Ten  Commandments,  from  the  ceremonial  Jewijh  ones 
by  calHng  it  the  law  written  and  engraven  on  two  tables 
of  ftone.  After  this  dittinclion,  he  calls  it  the  minifira- 
tion  of  condem.nation,  becaufe  it  binds  over  every  man 
living  to  fuffer  as  a  criminal,  unlefs  a  facrifice  and  me- 
diator is  found,  to  interpofe  and  fave.  2  Cor.  iii.  9. 

Lefl  we  fhould  forget,  or  evade  a  fingle  declaration 
of  this  ufeful  but  offenfive  truth  ;  or  think  fiightly  of 
that  condemnation  the  law  brings  upon  every  tranf- 
greifor,  it  is  called  The  Miniftration  of  Death  ;  it  ar- 
raigns and  convicts  all  men,  and  then  pronounces  fen- 
tence  of  death  upon  them.  And  left  it  fliould  be 
doubted  whether  we  are  to  underftand  by  death,  the 
damnation  of  hell,  or  only  the  diifolution  of  the  body^ 
this  law  of  the  Ten  Commandments  is  called  thefirength 


Chap.  1 1 .]        The  fever al  Ufes  of  the  Law.  7» 

of  fin.  That  formidable  power  which  binds  over  every 
unpardoned  offender  to  anfwer  for  his  fms,  and  tranf- 
mits  him,  after  judgment,  to  fuffer  the  bitter  pains  of 
hell  :  that  power,  is  the  law.  And  to  decide  the  point, 
that  the  grand  defign  of  the  law  was  to  prove  our 
ruined  condition,  without  redemption  by  Chrift,  be- 
lievers are  exhorted  to  abouHd  in  thankfulnefs  to  God, 
for  giving  them  victory  over  this  inilipportable  accufer, 
through  our  Lo?'d  Jefus  Chrijl^  who  is  celebrated  as  an 
ineflim.abie  benefador  to  his  church,  not  becaufe  he  taught 
tts^  as  never  man  did ;  or  left  us  a  perfect  example  to 
copy  ;  not  becaufe  he  came  to  fave  all  who  truft  on  his 
arm  from  a  feducing  world,  and  the  power  of  Satan.  No, 
but  mark  with  the  utmoft  attention  the  gracious  dec- 
laration, becaufe  he  hath  redeemed  us  from  ti2£  curfs  of  the 
law^  being  made  acurfefor  tis.  Gal.  ili.  IS. 

Further,  God  has  been  pleafed  to  ufe  an  admirable^ 
method  for  confirming  the  capital  doctrines  of  his  word, 
by  recording  an  acknowledgment  of  their  truth,  from  his 
moft  eminent  faints.  In  this  ftriking  manner  we  are 
taught  that  the  law  of  the  Ten  Commandments  was 
given  to  convince  men  of  their  fmful  ftate.  St.  Faul^ 
by  infpiration  of  God,  is  directed  to  relate  his  ignorance 
of  this  grand  defign  of  the  law,  and  the  change  the 
knowledge  of  it  produced  in  his  mind.  /  ivas  alive^ 
fays  he,  without  the  law  once  :  I  thought  I  was  paying 
fuch  an  obedience  to  it,  as,  confidering  human  infirmi- 
ty, muft  upon  the  whole  render  me  acceptable  to  God> 
Bict  'bjhen  the  commandment  caw.e^  vx^hen  its  meaning  no 
lefs  than  high  authority  was  underilood  by  m^^fin  r^- 
mved^  acculed  me  with  irrefiitible  evidence  of  my  guilt, 
and  I  died^  all  my  hope  of  life  and  falvation  from  my  o- 
bediencc  vanifhed.  I  felt  myfelf  a  ruined  finner  before 
the  holy  law  of  God.  And  the  Commandment  which  was 
ordained  to  life^  originally  defigned  to  be  a  covenant  of 
life  upon  perfect  obedience,  I  found  to  he  unto  death.  So 
far  from  juftifying  me,  that  it  annulled  every  plea  I  con- 
fided in  :  fet  afide  every  method  I  ufed  for  my  relief, 
and  condemned  me  to  death  eternal. 

Should  it  be  faid  (for  what  will  not  men  fay,  rathet 
than  confefs  all  their  mifery  and  vilenefs)  that  in  the 
paffage  above,  the  apoftle  fpe?xks  not  in  his  own  perfon, 


«0  The  fever  al  Ufes  of  the  Law,  [S?)  nd.  1 1 . 

but  in  an  afTumed  charadler :  In  anfwer,  this  apoftle  as 
ftrongly  exprcfTes  the  fame  truth  in  his  Epiftle  to  the 
Galatians,  fpeaking  of  himfelf,  as  was  never  doubted. 
7,  (fays  he)  through  the  law^  am  dead  to  the  law*  Under- 
flanding  now  the  extent  of  its  demands,  and  the  grand 
deiign  for  which  it  was  ordained,  not  to  juflify  but  con- 
demn every  foul  of  man  ;  I  have  done  with  all  depen- 
dence upon  it  to  acquit  me  from  guilt,  by  any  obedi- 
ence I  can  pay,  I  am  dead  to  the  law,  that  I  might  live  un- 
to God,  by  faith  in  his  Son. 

But  as  the  fpirit  of  God  well  knew  there  would  ap- 
pear in  all  ages  learned  men,  highly  conceited  of  their 
own  goodnefs,  who  would  confine  thefe  declarations  to 
the  JeiviJI:}  ceremonial  law,  in  order  to  leave  room  for 
felf-exalting  ideas  of  Chriftian  obedience  ;  to  expofe 
this  falfe  and  pernicious  conftruclion,  the  apoftle  af- 
firms fuch  things  of  the  lazu  he  means,  as  in  no  fenfe  be- 
long to  the  ceremonial  law.  For  the  law  he  means,  is 
given  to  ftop  every  mouth,  and  bring  in  the  whole 
world  guilty  before  God.  Whereas  the  ceremonial  one 
will  never  condemn  the  Gentiles.  He  means  a  law, 
which  faith  in  Chrift  efablifm,  the  fame  faith  v/hich 
abolijhed  the  fcwijh  lav/.  To  the  law  he  means,  believ- 
ing Romans  were  dead,  but  many  of  them,  in  no  degree 
ever  fubmitted  to  the  ceremonial  one.  The  law  he 
means,  the  man  who  obeys  Ihall  live,  and  if  the  uncir- 
cumcifion  keep  the  righteoufnefs  thereof  his  uncircumcifon 
fhall  he  comitedfor  circiimcifton*  It  is  a  law  which  is  fpir- 
itual,  whereas  the  Levitical  law  wholly  confifted  of  car- 
nal ordinances. 

There  is  not  one  of  thefe  properties  by  which  St. 
Paid  diftinguifhes  the  law  he  ?iieans,  which  can  with 
any  truth  be  applied  to  the  ceremonial  one  ;  therefore, 
the  law  of  the  Ten  Comraandments,  and  its  grand  end, 
conviction  of  fin,  can  only  be  intended  in  this  cpiftle. 
And,  after  fuch  various  teftimonies,  what  clearer  fcrip- 
ture  evidence  can  reafonably  be  demanded  in  proof  of 
this  doftrine  ? 

Before  I  proceed  to  explain  the  other  grand  deiign 
of  the  law,  viz.  of  bringing  linners  to  feek  falvation  by 
the  grace  of  our  Lord  Jefus  Chrift,  it  wall  be  ufeful  to 
make  fome  obfervations  upon  the  inexorable  nature  of 


Chap,  ll.j        The  federal  Vfes  of  the  Ldio.  i\ 

the  law,  againft  which  our  pride  and  prejudice  are  ev- 
er  ready  to  rife  with  great  refentment. 

You  think  it  very  hard,  probably,  that  every  reafon- 
able  creature  of  God  fhould  be  under  this  law.  But 
can  lefs  than  perfed  love,  and  its  efFed,  perfc<^  obedi- 
ence, be  due  to  Dur  Maker  ?  Suppofe  a  law  given 
which  would  admit  of  imperfe(5l  obedience  :  it  would, 
then  be  impoflible  to  determine  what  is  flh,  or  ^yh?t 
not  j  for  iin  is  the  trarifgrellion  of  the  law.  But  if  the 
law  itfeif  would  be  fatislied  with  iinccrity  of  intention, 
or  the  beft  obedience  a  corrupted  creature  could  pay 
to  it,  then  how  could  any  traufgreiQion  of  it,  be  defin- 
ed y  Since,  upon  this  fuppofition,  it  is  effential  to  the 
law  to  admit  of  imperfedion  and  fin,  under  the  notion 
of  accepting  iincerity. 

Again,  could  wc  juftly  concluae,  that  God  would 
everlook  one  tranlgreflion  of  his  law,  why  not  more  ? 
Where  then  Ihall  we  ftop  ?  Or  who  iliall  fay  how  far 
we  may,  or  may  not  go  with  impunity  ?  And  what 
mull  this  prove  in  the  end,  but  giving  m.ah  a  liberty 
arid  right  to  difpenfe  with  the  law  of  God,  at  pleafure, 
and  in  efFed  abrogate  the  whole  ? 

It  is  a  counfcl,  therefore,  every  way  worthy  infinite 
wifdom,  to  publifh  a  law,  the  perfed  reprefentation  of 
God's  glorious  holinefs,  annexing  to  every  tranfgref- 
fion  of  it,  the  curfe. 

If  you  fay,  this  is  giving  up  all  men  to  deilrudion 
without  exception,  you  quite  miflake  the  matter.  It 
is  indeed  to  prove  upon  them,  that  they  have  deflroy- 
ed  themfelves,  and  can  find  falvation  only  in  the  way 
'which  God  reveals.  For  as  he  requires  obedience  alike 
at  all  times  ;  and  as  fcripture  affirms,  that  every  acl  of 
difohedience  is  a  forfeiture  of  all  claim  to  favor,  and 
fubjecls  us  to  punifhment ;  in  this  extremity  what 
muft  we  do  ;  Where  look  for  help  ;  Can  we  fay  to 
God,  have  patience  with  me^  and  I  will  pay  thee  all  ?  Will 
yon  venture  your  foul  upon  the  perfection  of  your 
own  works  ;  You  dare  not.  This  you  fee,  at  once,  is 
giving  yourfelf  up  to  defi:ruclion.  Perhaps  you  will 
fly  to  your  fincerity^  concluding  that  God,  notwith- 
ftanding  the  confeffed  imperfedions  of  your  obedience, 

L 


82  The  fever  al  Ufes  of  the  Lazv*         [Sund.  12. 

will  accept  you  for  your  fincerity.  But  what  y?r///zvrf 
ivarrant  have  yoia  to  fay,  that  though  God  required  a 
perfect  obedience  to  his  law  at  one  time,  men  are  7iow 
difcharged  from  that  obligation,  and  he  will  accept  at 
theit  hands,  what  they  in  their  fmcerity  offer  him, 
though  it  be  moft  unworthy  of  his  acceptance  and  far 
beneath  the  demands  of  his  perfed  law  ?  The  thought 
is  heaven-dating  prefumption,  without  efpecial  ground 
from  the  word  of  God,  where  you  will  certainly  find 
none  for  this  novel  and  mifchievous  opinion, 

Befides,  w^hat  do  you  gain  by  it,  unlefs  you  could 
anfwer  for  your  fincerity  to  that  God,  w^hofe  eyes  are 
as  a  flame  of  fire,  fearching  the  heart  ?  For  (mark  it 
well)  if  you  make  fincerity  the  ground  of  your  accept- 
ance with  Him,  you  muft  Hand  or  fall  by  it,  and  on 
pain  of  eternal  condemnation,  are  obliged  to  make  it 
good  W'ithout  failure  or  blemilh.  So  that  fi:ill  you  are 
upon  no  foundation  for  life,  folid  peace,  or  comfort. 

What  a  merciful  contrivance  therefore  is  the  law  of 
God,  as  a  miniilration  of  condemnation  and  death. 
It  ad:s  like  an  engine  of  irrefifi:ible  force  to  fweep  a- 
way  every  r<^fuge  of  lies,  in  w^hich  proud  man  would 
feek  for  fafetV  only  to  his  ruin.  It  compels  all,  who 
imderfl:and  and  hear  its  voice,  to  renounce  thofe  falfe 
and  foolilh  pleas  for  obtaining  mercy,  which  we  fliall 
be  afhamed  to  think  w^e  coulcl  ufe,  fo  foon  as  the  fight 
of  truth  fliincs  into  our  hearts. 


SUNDAY    XIL 

ooooooooooopo 

CHAPTER    XII. 

The  SAMS  subject  continued. 

vv  E  have  already  confidered  the  per^ 
fe6tion,  and  the  extent  of  the  lav/.  We  have  taken  a 
^View  of  it,  as  a  rule  determining  our  duty  in  all  cafes* 
We  have  produced  fcripture  evidence,  to  prove  it  was 


Ghap.  12.]         ThcfeveralUfesoftheLaw.  SS 

alfodefigned  to  humble  the  pride  of  man,  and  convince 
him  of  his  fmfulncfs  and  ruin.     Its  ufe  extends  ftill 
further,  by  adling  as  a  fchoolmafter  to  bring  to  Chrift. 
No  fooner  do  we  perceive  ourfelves  cut  ofl'  from  every 
hope  of  mercy,  which  we  w^cre   wont  to   entertain  in 
conceit  of  our  goodnefs,  innocence,  repentance,  or  fm- 
cerity,  then  we  fliall  flee  to  the  crofs  of  Chrift,  and  re- 
joice in  the  grace  of  God  manifefted  by  him.     A  fcheme 
of  marvellous    love  to  man.  called  in    fcripture.   The 
right coufncfs  of  God  without  the  law^  which  is   by  faith  of 
ycfus  Chriji^  unto  all^  and  upon  all  them  that  believe.     For 
knowledge  of  the  law  alarms  the  confcience,  before  a- 
lleep,  dreaming  of  peace  and  fafety,  when  there  was  no 
peace.  Thus  alarmed,  the  ear  is  opened  to  hear  the  word 
of  reconciliation,  and  the  heart  diipofed  earneftly  toapply 
to  the  Redeemer,  as  alone  able  to  fave  from  the  infuppor- 
table  and  impending  mifery,  the 'curfe  of  the  law.     Re- 
peated conflicts  arife  in  the  foul,  feeling-  its  obligations  on 
one  hand5to  obey  the  commandment  known  to  be  holy, 
juft,  and  good  ;  and  on  the  other,  its  own  weaknefs  and  de- 
pravity, ilcar  in  what  an  affecting  manner  St.Paul  fpeaks 
of  this  inteftine  war  in  his  own  cafe,  Rom,  vii.  18.  For  I 
know  that  in  we,  that  is  in  ?nyfleJJj,  dwclleth  no  good  thing,  for 
io  will  is  pre  lent  with  me,  but  how  to  perform  (as  the  law  re- 
quires) that  which  is  good^  I  find  not ;  for  I  delight  in  the  law 
of  God  in  the  inner  man,  but  J  fee  another  law  in  my  members^ 
warring  againft  the  law   of  my  mind.     In  other  words,  I 
perceive  two  contrary  principles  within  me,  one  of  God 
the  other  my  corrupt  nature  ;  this  leading  me  forward 
to  heaven,  and  approving  the  fpiritual  demands  of  the 
law  ;  that  oppofing  my  progrefs,  and  rendering  it  im- 
pofTible  for  me   to  fulfil  the   rightcoufnefs   of  the  lavv% 
My  foul  is  the  field  of  battle,  \vherc  my  evil  nature  con- 
tinually  exerts   its  efforts  to  conquer.     In    this   cafe 
what  muft  be  done,  St.  Paul  inftrucls  us  by  his  own 
praclice.     He  cries  out,  0  wretched  man  that  I  a??i,  who 
fhall  deliver  me  ^  from  the  body  of  this  death  ?  And  then 

»  Tn  Anfwei-  to  a!l  which,  learned  men  (;iverf«;  to  tlie  dodrine  of  great 
vilene^s 'n  tlie  beR  Chriftian3)have  faid  to  A^t  afide  this  teftimony,  it  is 
fully  iHfficient  to  Uy,  if  St.  Paul  d:d  realty  Ipeak  in  his  own  t.er/on  hecoufd 
r.ot  hive  expieflcd  liimftlfin  other  words— if  he  did.  not,  he  is  the  firft 
and  only  m^n  on  earth,  of  fenfe,  who  by  the  cxpreflion,  /  wj/e//,  intcndsd 
Another  perfon. 


§4f  Thefeveral  Vfis  cj the  Law.       [Sund.  I«. 

Fiifes  himfelf  frpm  every  defponding  thought  by  faying 
^  thank  God^  that  is,  for  his  grace,  through  J  ejus  Chrifi 
Qiir  Lord,  This,  this  only  can  and  will  deliver  me..  So 
then,  with  the  mind  I  myfelf  ferve  the  law  of  God,  but 
with  the  flelh  the  law  of  fin. 

The  law  of  God  is  deligncd  to  bring  all,  who  under- 
ftand  its  nature  and  believe  its  high  authority,  into  this 
pungent  fenlibility  of  their  own  linfulnefs,  that  they 
may  feel,  what  otherwife  they  never  w^ould,  the  necet 
fity  of  redemption,  and  fee  its  glory  too ;  for  by  annex- 
ing  a  curie  to  the  leaft  breach  of  it,  every  door  of  hope 
is  Ihut  againft  us,  excepting  that  which  God  hath  pro- 
claimed in  the  Gofpel.  The  thunders  and  lightnings, 
from  mount  Sinai ^  when  they  found  in  our  ears,  make 
us  account  ourfelves  unfpeakably  bleifed,  in  being  aL 
lowed  accefs  to  miount  Sion^xSx^  church  ranfomed  by 
the  blci>d  of  Chrifi.  For  the  fcripture  hath  concluded  cill 
under  jm^  that  thepromife^  which  is  by  faith  ofjefus  Chriji^ 
might  be  ghen  to  them  that  believe.  Gal.  iii.  22.  The  a- 
poflle,  you  are  to  obferve,  is  proving  in  this  paifagCj 
that  the  law,  of  which  the  Jews  made  their  boaft,  be- 
caufe  delivered  from  Heayen  to  them  alone,  was  fo  far 
from  rendering  falvation  by  Chrift  needlefs,  or  inter- 
fering with  the  grace  of  God,  that,  when  underfloi^, 
it  ftrongly  aded  in  fubferviency  to  both.  Since  fo 
great  are  our  natural  pride  and  felf-fuihciency^  fo  flight 
our  thoughts  of  fin,  and  fo  extravagant  our  conceit  of 
God's  mercy,  that  if  we  did  not  perceive  ourfelves  con- 
demned by  the  mouth  of  the  Lord,  to  fuffer  eternal 
death  for  our  tranfgreffions,  there  is  not  one  of  the  hu- 
man race  y/ho  would  cordially  fubmit  to  the  righteouf* 
Bcfs  of  God.  Notwithftanding  every  divine  perfeclion 
fo  brightly  diiplayed  by  him  in  our  flefh,  and  all  the 
pains  he  endured  for  oui?  fins,  and  all  the  tender  love 
Le  has  expreffed  for  our  fouls,  there  is  not  one  of  the 
human  race  who  v/ould  give  to  him  the  honor  of  their 
falvation,  unlefs  he  plainly  faw  he  muft  have  perifhed 
without  him.  Our  Maker,  knowing  this  to  be  the 
proud  temper  of  man,  has  by  his  law  adlually  Ihut  us 
up  in  prifon,  as  rebels  againft  his  government,  under 
^  total  inability  of  making  reparation  for  our  trcafon.. 


Chap.  12.]       Thcfevcral  Ufes  cf  the  Law.  %i 

He  hath  done  this,  that  our  haughty  fpirit  being  hum- 
bled through  experience  of  our  condemnation,  wc 
might  with  thankfulncis  and  adoration  embrace  falva- 
tion  by  the  free  grace  of  God,  through  the  redemp- 
tion, which  is  in  ^efus. 

One  paiTage  mere  I  will  produce,  full  of  inftrudion, 
and  decifive  upon  this  important  fubjecL     The  apoftle 
is  eftablifliing  the  grand  privilege  of  Chrift's  church  : 
There  is  7iow  no  condenmatlon  to  them  that  are  in  Chrijl 
Jcfus^  who  walk  not  after  the  fiejh^  hut  after  the  fpirit^ 
To  this  truth,  he  knew  many  would  obje8:  ;  they 
would  fay,  how  ig  this  poilible  ?  iince  every  behever 
falls  ihort  of  perfed  obedience,  offends  againft  the  law, 
confequently  muft  be  liable  to  its  curfe.     He  anfwers. 
Believers  are  delivered  from  condemnation,  by  a  new 
difpenfation,    introduced  in  the  room  of  the  old  law, 
which  promifes  and  beftows  pardon,  and  the  gift  of 
the  Holy  Gbojl^  the  true,  life  of  the  foul  ;  for  the  law  of 
the  fpirit  of  life ^  which  is  in  Chrifi  Jefus^  hath  made  me 
free  from  the  la^cj  of  fin  and  death  :  that  law  which  con- 
vinced me  of  fin,  and  doomed  me  to  fuffer  death. 
Glad  tidings  indeed  !  But  does,  not  this  procedure  de- 
prive the  law  of  its  due  honor,  and  fki'een  the  offend- 
er from  his  deferved  punifhment  ?  By  no  means.     For 
what  the  law  could  not  do^  in  that  it  w^as  weak  through  the 
f.cjh^  God  (to  v/hom  nothing  is  impofiible,  has  moft 
wonderfully  accompliilied,  by)  fending  his  own  Son  in 
the  likenefs  offinfalflefhj  to  livs  among  finners ^  to  perform 
the  peifeft  obedience  due  from  them,  and  for  fin  con- 
demned fm  in  the  Ilcfh,  charged  and  puniihed  it  with 
tlie  utmoil  feverity  in  the  very  nature  v/hich  was  guilty, 
diilibled,  and  ruined.     By  this  amazingly  grand  ex- 
pedient, he  has  provided  for  the  honor,  and  accom- 
pliihcd  the  obedience  due  to  the  lav/.     All  this  was 
done  to  lay  the  fureft  foundation,  and  make  the  com- 
pletell  provifion  for  our  juflification  :  Thai  the  righ^ 
tCGiifrief  of  the  law^  both  its  righteous  fentence  and  pre- 
cept, v/hatever  cither  of  fuffering  or  obedience  it  re- 
quired, being  fuliillcd  by  Chrift,  might  be  fulfilled  in  us. 
As  it  was  all  done  in  our  name,  and  as  He  and  believers 
?re  one  m  civil  eftimation,  for  he  is  their  reprefenta- 


86  The  federal  Vfes  of  the  Law.      [Sukd.  12. 

live ;  and  one  in  legal  eftimation,  for  he  is  their  furety: 
theirs  who  walk  not  after  the  flelh,  feeking  juftifica- 
tion  before  God  by  their  ow^n  righteoufnefs,  but,  in 
ail  humility  and  gratitude,  receive  eternal  life,  as  the 
gift  of  God,  through  ^efus  Chrijl  our  Lord,  Roviu  viii. 
2—4. 

You  have  had  now  placed  before  you  the  fcriptural 
account  of  the  nature  and  defign  of  the  law.  Nothing 
but  pride,  and  the  doctrines  of  men  calculated  to  footh 
{"hat  w^orft  difeafe  of  our  minds,  can  prevent  your  ac- 
knowledging, that  the  law  is  a  divine  contrivance  e- 
qual-y  promoting  the  honor  of  God  and  your  own 
comfort  in  ferving  him.  Since  whilft  it  allows  no  pal- 
liating excufes  to  diminifti  the  evil  of  lin,  or  flatter  our 
felf-love,  it  opens  a  w^ay  of  falvation  exactly  fuited  to 
our  very  imperfed:  ftate ;  it  endears  Chrift  to  the  foul, 
and  magnifies  and  exalts  to  the  higheft  degree  the  im- 
putation of  his  righteoufnefs,  a  fpecial  mercy  of  the 
new  covenant.  I  fh.aU  conclude,  therefore,  this  chap- 
ter \vith  a  full  confutation  of  a  popular  miftake  of  great 
influence  on  many,  keeping  them  in  their  prejudices 
againft  the  law,  and  from  acknowledging  the  impofli- 
bility  of  being  faved  from  its  curfe,  only  by  Chrijh 
Jefus.  ' 

It  is  objected  then,  that  to  teach  men,  they  are  ac- 
cepted  of  God,  folely  on  account  of  the  obedience 
which  our  Lord  paid  to  it,  in  his  life  and  death,  will 
weaken  the  obligations  we  are  under  to  lead  a  holy 
life.  I  anfwer  it  may,  no  doubt,  be  thus  abufed,  anrt 
from  the  beginning  has  been  by  many.  But  what  is 
•it  men  have  not  moft  bafely  perverted  ?  In  what  light 
will  you  place  the  patience  and  mercy  of  God,  to  rend- 
er them  lefs  liable  to  licentious  abufe  ?  But  on  this  ac- 
count, will  you  be  jealous  of  thofe  perfeclions  as  pre- 
judicial to  practical  religion  ?  Or  will  you  deny  tliem, 
becaufe  of  their  fuppofed  bad  tendency  ?  The  thought 
is  dreadful,  and  the  confequence  universal  deftruclion. 
It  is  jufl;  the  fame,  Vv^'th  the  doctrine  of  the  law,  infer- 
ring the  abfolute  neceflity  of  being  faved  only  by  what 
the  Redeemer  has  done,  and   fuflered.     Act  in   the 


Chap.  12.]       ThefeveraWfes  of  the  Law.  §7 

fame  manner  with  refped:  to  both ;  maintain  the  doc- 
trines, deteft  and  ©xpofe  the  abufe  of  them. 

Beiides,  what  will  you  gain  in  favor  of  practical  re- 
ligion, by  giving  up  this  fcriptural  account  of  the  law  ? 
You  will  only  fet  men  at  liberty  to  frame  a  law  of 
their  own,  as  in  fadb  they  do,  fubverfive  of  all  fear  and 
love  of  God,  or  fubje6lion  to  his  authority.  But  that 
the  fcripture  dodrine  of  the  law  as  a  miniftration  of 
death,  compelling  us  to  flee  to  the  Redeemer  for  par- 
don and  fpiritual  life,  has  any  bad  tendency,  is  utterly 
denied  by  the  apoftleSj  and  all  who  hold  the  truth  as 
they  did.  Shall  we  continue  in  fin,  that  grace  may  a- 
bound  ?  Do  we  then  make  void  the  law  by  faith  ?  Yea, 
we  eftablilh  the  law.  This  is  their  conftant  reply  to 
all  who  arraign  the  dodlrine  as  licentious.  Indeed  it 
is  chofen,  and  found  by  experience  the  only  fuccefsful 
means  of  turning  the  heart  to  God  in  love.  Its  gen- 
uiiie  operation  is  to  bind  us  to  him  in  everlafting  bonds 
of  gratitude,  and  willing  obedience.  It  fays,  know 
your  guilt  and  weaknefs,  your  defert  and  danger  ;  think 
w^hat  you  are  bound  to  by  the  law,  and  what  muft  be 
your  end,  if  left  under  its  power ;  then  view  the  lov- 
ing kindnefs  of  God,  in  giving  his  own  Son  to  fulfill 
all  righteoufnefs.  is  it  poflible  to  fin  againfi:  fo  much 
goodnefs  ?  Granting  it  is,  you  mufi:  allow  fuch  a  repre- 
fentation  both  of  the  jufi:ice  and  nr.ercy  of  God  (if  any 
thing  as  a  means  can)  will  awake  in  men  a  thought  of 
returning  to  God,  bend  their  llubborh  will^  and  make 
them  hate  iniquity. 

Mofi:  unreafonable,  therefore,  is  it  to  charge  this 
doctrine,  with  condemning  all  men  to  defirrudion, 
who  will  not  confefs  their  finfulnefs,  and  feek  to  be 
faved  through  faith  in  Chrifi:  only,  as  a  dod:rine  which 
relaxes  the  obligations  to  obedience,  or  in  any  degrees 
favors  licentioufnefs. 


li*  The  Dangsrom  Mijhkes  [SuNb*  IS, 

SUNDAY    Xlil 


ooooooooooooo 


CHAPTER     XlIL 


The  Dangerous  Mistakes,  which,  thi^ough  Ignore 

ANCE  OF  THE  LaW,  GOVERN  OUR  MlNDS. 

If  you  know  not  the  perfection,  na- 
ture, and  end  of  the  law,  you  will  fatally  miftake  your 
real  character  before  God.  For  if  you  have  fallen  into 
no  infamous  tranfgreffions,  but  been  eileemed  for  your 
regular  conducl,  how  can  you  confefs  yourfelf  a  con- 
demned criminal,  merely  becaufe  you  have  come  fhort 
in  duty,  or  have  oftended  in  many  points  of  httle  mo- 
ment in  the  opinion  of  the  world  ?  For  as  the  knowl- 
edge that  judgment  is  come  upon  all  men  to  condem- 
nation is  only  by  the  law  ;  of  confequence,  unlefs  you 
allow  iinlefs  perfedion  your  bounden  duty,  and  on 
failure,  your  doom,  death,  you  cannot  appear  in  your 
Own  eyes  what  you  are  in  the  fight  of  God,  a  loft  lin- 
ner.  Far  from  it,  efpecially  if  you  have  had  fome  fenfe 
of  duty  towards  God,  and  refrained  from  fins  common 
at  your  age  and  condition  of  life,  then  ignorance  of  the 
law  will  leave  you  under  a  fatal  conceit  of  being  fafe. 
You  will  think  all  calls  to  repentance,  addrelTed  to 
thofe  who  have  given  themfelves  up  to  vices,  from 
which  you  have  been  always  free — or  to  thofe,  \\l\o 
have  never  led  the  innocent  life  from  their  youth  up, 
which,  in  your  own  opinion,  you  have  done.  This 
delicious  felf-flattery  w^ill  excite  bitter  refentment  a- 
gainft  all  attempts  to  make  you  know  yourfelf,  and 
bring  you  before  God  with  true  hunriliation  and  faith 
in  his  Son.  Every  thing  of  this  kind  will  kindle  your 
indignation,  as  a  cruel  defign  to  wound  your  peace, 
and  a  very  unjuft  charge  of  wickednefs  upon  you. 
The  force  of  fo  fatal  an  error,  will  pervert  alfo  the 


€hap,  15;j        ivhkh  govern  our  Minds,  89 

tidvaritages  of  a  good  education,  the  blefling  of  God'^ 
reflraining  grace,  and  make  even  that  virtuoUs  behav- 
ior which  has  gained  yon  efteem,  prove  a  greater  ob- 
ftaclein  the  way  of  your  falvation,  than  even  grofs 
\Vickedhefs  proves  to  many  ;  for  grofs  wickednefs  car- 
ries its  own  condemnation  wHith  it.  It  has  a  tendency 
on  thcfirft  lucid  interval,  to  excite  confelTion  of  guiit 
and  cries  for  niercy.  Whereas  a  behavior  more  regu- 
lated by  the  Commandments,  when  the  law  is  not  under- 
ftood,  does  but  minifter  fuel  to  felf-fufficicncy,  and  felf- 
applaufe.  Hence  we  read  continually  of  the  Scribed 
and  Pharifees  juftifying  themfelves.  Many  of  them 
Were  t^ery  regular  in  their  lives,  decent  and  foritialiv 
religious.  Therefore,  being  ignorant  of  the  law,  tbev 
could  fee  no  lieed  they  had  either  of  repentancf^  or  his 
grace,  who  came  to  faVe  that  which  was  loft,  Exac1:ly 
m  the  fime  falfe  eftimate  of  your  condition,  you  muft 
continue  through  the  fame  ignorance,  and  either  auda- 
cioufly  ccmtradid  fcripture  declarations  concerning  the 
guilt  and  apoftacy  of  the  human  race,  or  equivocate  a- 
bout  them,  till  you  have  reduced  them  to  a  mere  no- 
thing. 

On  the  contrary,  when,  in  the  apoftle's  emphatical 
language,  the  commandment  hasjiain  yen,  you  will  confefs 
without  hefitation,  all  your  fmfulnefs.  And  whatever 
fnares  you  Inay  have  efcaped  by  good  education  or  re^ 
itraints  of  grace  5  and  whatever  efteem  you  have  gained 
amongft  men,  ftill  you  will  know  thefe  advantages  alter 
not  your  ftate  refpeding  God.  Though  innocent  of 
thole  iniquities  which  abound  in  the  v/orid,  you  are 
neverthelefs  a  tranfgrelTor  juftly  liable  to  eternal  punifh-  ^ 
ment,  if  dealt  with  according  to  your  deferts.  Happy 
conviaion  of  guilt,  difcharging  in  the  confcience,  the 
Baptift's  beneficent  office  of  old,  preparing  the  way  of 
the  Lord,  and  rendering  his  name  and  falvation  inefti- 
mably  precious. 

2.  Ignorance  of  the  law  encourages  hateful  motives 
of  obedience.  By  creation  the  blefTed  God  has  an  incje- 
feafible  claim  to  all  we  have,  and  our  intire  fubjedion. 
This  claim  he  has  inforced  by  exprefs  command  in  all 
things  to  obey  him.  He  has  added  alfo  the  ftrongeft 
commendations  of  an  obedient  fpirit,  and  nromifedtoit 

M 


^  The  Dangerous  Miftakes  [Scjnd,  1$> 

an  everlafting  reward.  But  a  moft  ungrateful  perver- 
fion  is  too  generally  made  of  thefe  gracious  declarations 
and  promi:^s,  tiU  the  law  is  underftood.  And  what  o- 
bedience  is  paid  to  the  commandments,  is  paid  upon 
principles,  which  render  it  odious  :n  God*s  fight.  For 
inftance,  fome  regard  the  precepts  enjoining  liberality, 
and  will  feed  the  hungry,  and  clothe  the  naked,  and  re- 
joice the  widow's  heart,  in  order  to  atone  for  fenfuali- 
ty,  {^y'mg,  Bkffed  are  the  merciful.^ for  tbeyJJoaU  obtain  mer- 
cy. Others  are  confcientioufly  true  to  their  word,  and 
faithful  to  all  their  erigagementg: ;  flattering  them.felves 
that,  fuch  integrity  will  make  pride  and  profanenefs  in 
them  eafily  overlooked  as  venkl  infirmities :  for  the 
righteous  Lord,  fay  they,  loveth  rrghteoufnefs,  and  a  juft 
weight  is  his  delight.  A  third  and  worfe  fort,  if  pofli- 
ble,  multiply  exercifes  of  devotion  in-  commutation  for 
injuftice  and  infincerity,  malice  and  covet oufnefs,  con» 
iiding  in  ail  the  promifes  made  to  prayer  and  godlinefs. 

From  fuch  hateful  motives  does  that  morality,  humani- 
ty, and  falfe  devotion,  of  which  thoufands;  are  fo  con- 
ceited, fpring.  Notions,  whkh  prove  they  have  no 
fenfe  of  the  nnfulnefs  of  fm  upon  their  minds,  which 
footh  their  pride  by  exalting  the  value  of  polluted  obe- 
dience, and  which  even  encourage  tranfgreflion,  by  fup- 
pcfmg  we  have  it  in  our  power  to  make  compenfation 
for  it.  Yet  ofFeniive  to  God  as  this  miflake  is,  nothing 
can  overturn  the  foundation  which  fupports  it,  but 
kno\'\dedge  of  the  law,  which  denouncing  a  curie  (Six 
every  thing  fiiort  of  ilnlefs  perfection,  leaves  no  ground 
for  this  vain  imagination  :  by  rejeding  with  dreadful 
menaces  all  human  attempts  to  atone  for  a  fmgle  viola- 
tion of  duty,  it  leaves  no  poffibility  of  dreaming  that  o- 
bedience  in  fome  or  many  inftances  can  make  fatisfac- 
tion  for  the  want  of  it  in  others.  It  compels  the  little 
finner  to  confefs  himfelf  infolvent  no  lefs  than  the  greats 
eft  ;  and  that  nothing  can  adminifter  relief  in  his  cafe,. 
which  i^  not  equal  to  the  demands  of  the  law,  and  will 
not  be  accepted  by  it,  i.  e.  the  righteoufnefs  and  blood 
oiChrift  Jefus  our  Lord. 

S.  Though  you  may  poffibly  be  free  from  the  grofs 
and  common  error  of  fancying  fome  fms  will  be  over- 
looked in  the  blaze  of  many  virtues,  ftill  through  igna- 


Chap.  IS,]         which  govern  our  Minds,  #1 

ranee  of  the  law,  you  will  imploufly  conceit  that  your 
perfbnai  righteouihefs  and  Chrift's  obedience,  have  e- 
quaily  weight  with  God,  a^  in  the  fame  capacity,  and 
by  tlieir  joint  influence  procure  your  falvation.  Many^ 
in  fad,  under  a  ftrong  fenfe  of  reUgion,  do  thus  dan^ 
gerouily  deceive  themfelves.  They  endeavor  to  do 
their  duty  in  mortifying  their  lufts,  and  leading  a  de- 
vout Hfe.  On  this  account,  though  confefledly  guilty 
in  many  points,  their  own  goodnefs  they  are  confident 
will  contribute  to  recommend  them  to  God,  and  what 
is  wanting,  the  merits  of  Chrift  will  rnake  up.  Of  cou- 
fequence,  fo  long  as  they  fall  into  no  grofs  fin,  but  con- 
tinue regular,  honeft,  and  attentive  to  religion,  they  are 
fatisfied  they  have  done  their  part,  and  that  fuch -worth 
is  in  their  fmcere,  though  imperfed  obedience,  as  v/iH 
procure  them  acceptance  with  God. 

This  refined  error,  unfufpeded  of  danger,  keeps  full 
pofleflion  of  the  mind,  till  fwept  away  by  knowledge  of 
the  law.  Yet  no  error  can  abound  more  with  felf-con- 
tradidion,  or  affront  to  God.  With  palpable  felf-con- 
tradidion,  fmce  it  fuppofes  that  at  the  very  time  you 
confefs  yourfelf  under  the  guilt  of  ling  for  many  omif- 
lions  and  defeds,  there  can  be  Hill  excellency  enough  a- 
bout  you  to  obtain  favor  with  God  :  that  even  whiift 
confcience  accufes  and  the  law  condemns  you  as  a /inner, 
your  righteoufnefs  will  have  confiderable  influence  in 
making  recgnciliation  for  you.  Palpable  contradidion  1 
to  confefs  yourfelf  guilty  and  implore  pardon,  yet  ex- 
ped  to  be  favorably  regarded  for  your  v/orks  and  life. 
To  implore  pardon,  implies  that  you  cafl:  yourfelf  at  the 
feet  of  mercy  without  any  plea,  but  what  is  drawn  en- 
tirely from  Godo  To  truft  at  all  in  your  own  obedience, 
as  a  coadjutor  with  Chrifl,  certainly  implies  a  high  de^ 
gree  of  worth  in  what  proceeds  from  yourfelf. 

Belides,  by  holding  this  error,  your  affront  to  God, 
is  as  notorious  as  the  contradidion  in  which  it  involves 
you.  According  to  this  fcheme,  the  glorious  Redeem- 
er undertook  our  ranfom  only  to  render  our  deficient 
duties  meritorious,  and  our  fms  inoficnlive.  His  life, 
facrilice,  and  mediatorial  undertakings  ferve  only  as  a 
pedeftal  on  which  human  v^/^orth  may  lland  exalted  and 
|:ecommended,     According  to  this  fcheme,  the  pardoi\ 


92  The  Dangerous  Mijiahss         [Sund.  13. 

of  rebels  againft  the  Moll  High,  and  the  reception  of 
leprous  finners  into  the  bofom  of  Heaven  (effeds  great 
indeed  1)  are  owing  to  the  work  of  our  own  hands,  and 
the  virtues  of  our  own  charader,  in  conjuniflion  with 
Chrift. 

Can  a  greater  affront  be  offered  to  that  divine  good- 
nefs,  which  interpofed  to  fave  \is,  when  we  were  loft, 
than  thus  to  divide  the  caufe  of  our  acceptance  between 
Chrifl  and  ourfelves  ?  What  naore  daring  oppofition  to 
God  the  Father,  who  hath  given  Chrifl  for  his  falvation 
to  the  ends  of  the  earth,  than  to  trufl  in  our  own  obe- 
dience  as  having  a  partial  influence  to  procure  it  for 
ourfelves  ?  What  more  plain  denial  of  fcripture,  which 
appropriates  the  falvation  of  finners,  from  firfl  to  lafl,  to 
the  praife  of  the  glory  of  God's  grace  in  Chriji  Jefus  ? 
Compare  this  feif-exalting  dodlrine  with  Jfaiah^s  fiiblime 
account  of  the  combat  and  conquefi:  of  the  Redeemer, 
and  then  conclude  how  injurious  to  his  honor  it  muft 
be,  to  confide  in  your  own  works  as  coadjutors  with 
him. 

The  prophet,  in  furprize  at  the  appearance  of  a  moft 
majeflic  perfonage,  afks,  Who  is  this^  that  comeih  from  E- 
dom^  with  dyed  garments  from  Bozrah  ?  From  the  country 
and  capital  of  the  implacable  foes  to  the  Ifrael  of  God. 
The  Redeemer  replies,  ).  that  f peak  in  right eoufnefs^  ^^i^ghr 
iy  to  fave.  The  prophet  then  renews  his  enquiry,  Where^ 
fore  (if  thou  art  come  not;  to  deflroy,  but  fave)  art 
ihou  red  in  thine  apparel^  and  thy  garments  like  him  that 
ireadeth  in  the  wine  fat  ?  The  Redeemer  anfwers,  /  have 
trodden  the  wine-prcfs  by  my f elf  alone.  Infinitely  too  great 
in  my  power  to  w^ant  an  affociate,  and  infinitely  too 
jealous  of  my  honor  to  accept  of  any  afliflant ;  of  the 
people  there  s^^as  none  with  me  :  the  falvatio^i  of  fmners  is 
my  ad  done  in  every  part ;  yours  be  all  the  benefit, 
mine  the  whole  glory,  7,^i.  Ixiii,  1 — 3. 

The  infpired  penmen  uniformly  teach  the  fame  doc- 
trine. Yet  fo  plqafmg  to  the  human  heart,  is  the 
thought  of  affuming  afliare  to  ourfelves  in  the  grand  af- 
fair  of  pur  falvation,  that  nothing  but  the  knowledge 
of  God's  law,  can  make  the  attempt  appear  in  its  fuU 
abfurdity  and  provocation.  This  indeed  will,  becaufe 
\\.  fixes  with  the  greateft   exadnefs  the  office  of  good 


Chap.  13.]         which  govern  our  Minds,  9S 

works,  and  the  place  of  human  obedience.  The  law 
will  not  fuffer  you  to  confider  the  moft  confcicntious 
courfe  of  obedience  in  any  other  light  than  as  a  proofs 
that  you  believe  with  godly  fincerity,  the  delightful 
truth,  that  Jefus  purged  away  your  fins  by  the  facrince 
of  himfelf  -,  for  which  ineftimable  benefit,  you  love  him, 
you  keep  his  commandments,  you  abhor  thofe  fins 
which  caufed  him  to  groan,  and  bleed,  and  die. 

To  think  and  live  thus^  is  Chrijiian  obedience  ;  of  a 
quite  different  complexion  from  what  every  other  kind 
of  religion  can  produce.  This  is  to  ufe  the  law  lawful- 
ly, not  as  interfering  with  the  Redeemer,  or  fhading 
his  glory  by  encouraging  expedation  of  life  from  keep- 
ing the  commandments,  but  as  a  clear  revelation  of  the 
infinite  demerit  of  fin,  and  the  abfolute  need  of  Chrifi:'s 
interpofition,  Who  is  ih^  end  of  the  law  for  righteoufnefs^  to 
every  one  that  believeth^ 

4.  Self-preference  and  conceit  of  perfonal  perfection 
in  the  faints,  maintain  their  ground  in  men,  ignorant 
of  God's  law.  The  flight efi:  obferver  of  human  nature, 
will  Ibcn  perceive  our  ruling  pafiion  is  to  have  the  pre- 
eminence in  all  things.  Hence  not  only  beauty,  wealth, 
learning,  or  noble  birth,  but  even  fpiritual  attainments, 
become  fi:rong  temptations  to  pride.  Of  old  we  find  a 
numerous  party  amongft  the  Jews^  confcious  of  their 
fuperior  goodnefs,  crying  out,  S.tand  by  thyfelf  come  not 
near  to  nie^for  I  a?n  holier  than  thou,  Ifai.  Ixv.  5, 

The  iame  perfons  judged  it  impofllble  the  chief  of  fin- 
ners  ihould  be  pardoned,  and  treated  them  with  difdain. 
That  proud  fpirit  is  not  extind:,  but  governs  many  at 
this  day,  who  fi:and  difl:inguifiied  for  ftrid  religion.  To 
purge  out  this  leaven  of  the  Pharifees,  the  law  is  of  fov- 
ereign  ufe.  To  tell  thofe  who  highly  eftecm  themfelves 
for  their  religious  excellencies,  that  they  owe  them  all 
to  God,  is  not  fufiicient.  The  Pharifees  allowed  it,  yet 
took  much  complacency  in  themfelves  on  that  very  ac- 
count. Neither  is  it  fufiicient  to  remind  them,  that 
many  biemifiies  cleave  to  and  defile  their  befi:  fervices, 
fo  that  they  have  no  pretenfions  to  felf-efi:eem.  For 
thefe  things  they  will  place  to  the  fcore  of  human  infir- 
mities, fi:ill  proudly  dwelling  in  their  own  minds  on  the 
(nanifeft  difference  betwixt  themfelves  and  others.    But 


©4  The  Dangerous  Mijlahs  [Sund.  15, 

then  you  lay  the  ax  to  the  root  of  this  evil-tree,  when 
you  convince  fuch  felf-conceited  profeflbrs,  that  after  ail 
they  have  received  or  done,  they  are  not  only  iinperfed'^ 
but  loji^  if  dealt  with  according  to  their  deferts.  Since 
they  no  more  than  the  vileft  felon  can  fay,  they  have 
continued  in  all  things  written  in  the  book  of  the  law, 
confequently  they  have  incurred  its  curfe  ;  and  perpet^ 
iially  want  as  much  as  any  upon  earth,  the  blood  and 
righteoufncfs  of  our  Lord  Jefus  Chriji^  for  their  juftifi- 
cation, 

rhus  felf-efteem  and  felf-preference  in  every  ftate,  and 
in  every  foul  of  man,  is  excluded.  Since  whatever 
difference  there  may  be  between  iinners  refpeding  de- 
grees of  guilt,  or  excellency,  the  law  fuffers  no  man  liv- 
ing to  imagine,  he  liands  accepted  with  his  Maker,  ov\ 
account  of  his  own  good  life  or  temper. 

5.  The  conceit  of  perfonal  perfedion  alfo  in  the  faints 
(that  offspring  of  fpiritual  pride)  is  owing  in  part  to  ig- 
norance of  the  law.  For  fuch  polluted  creatures  as  we 
are,  after  our  higheil. attainments,  could  never  pofTibly 
dream  we  were  free  from  all  charge  of  fin,  if  we  knew 
the  full  extent  of  our  duty,  what  in  every  infiance  and 
on  all  occafions,  the  law  requires.  That  we  are  comman- 
ded  not  only  to  ferve  the  Lord^  but  to  ferve  him  with 
all  our  flrength  ;  not  only  to  love  our  neighbor,  but 
to  love  him  as  ourfelves,  and  demonjlrate  we  do  both  by 
every  word,  defire,  temper,  and  thought  :  in  fhort,  that 
it  requires  us  to  live  up  to  the  very  height  of  that  adora- 
rable  example  fet  before  us  in  the  man  Chrijl  Jefus^  and 
be  to  the  full  as  holy  as  he  was  himfelf  fmce  he  only  fuU ' 
filled  the  perfecf:  law.  Who  can  know  this,  and  fay 
there  is  no  iniquity  in  me  ?  Who  can  know  this,  and 
not  readily  acquiefce  in  that  very  humbling  confelTion 
infpired  by  the  holy  "Ghoft.  There  is  not  ajiifl  man  upon 
earthy  that  liveth  and  finneth  not  ?  If  thoii^  Lord^  JJoouldJl 
?nark  iniqidty^  who  Jhall  ftand  ?  But  there  is  forgivenefs 
with  //j^^  (equally  needed  by  every  oKMoi  Ada?n^J  that 
thou  mayji  he  feared^ 

From  what  has  been  advanced,  it  is  evident,  if  you 
defire  to  be  a  behever  in  the  Lord  Jefus  Chriji  upon  ra- 
tional and  found  conviction,  you  muft  acquaint  yourfelf 
with  the  nature  and  defign  of  the  law  God  fpake  from 


CriAP.  13.]    ^  which  govern  mir  MUids^  §S 

mount  Simi^  as  explained  and  enforced  in  Holy  Writ- 
Then,  like  a  faithful  mirror,  it  will  give  you  to  fee  all 
your  poverty  and  iinfulnefs.  It  will  make  the  mercy  of 
God  in  Chriji  Je/us  appear  as  great,  and  neceflary,  Ind 
glorious  as  the  Bible  declares  it  is.  Then  you  will  live 
by  faith  in  the  Son  of  God,  pleading  with  all  humility 
at  the  throne  of  grace,  his  facrifice  and  perfect  righteouf- 
nefs,  the  fure  and  only  foundation  of  hope  towards 
God. 

And  as  a  Son,  who,  through  folly  and  extreme  bafe- 
nefs  of  mind,  has  brought  himfelf  into  a  ftate  of  difeafe 
and  ruin,  duly  affedled  with  his  condition^  will  moft 
thankfully  acknowledge  the  kindnefa  of  his  loving  par- 
ent ;  who,  notwithftanding  ail,  receives  him  home,  and 
embraces  him  with  love  unfeigned.  So  the  light  of  your 
©wn  finfulnefs,  manifeiled  by  the  law,  will  excite  in  yoit 
intenfe  delires  to  live  to  God,  who  had  compaflion 
on  you>  and  loved  your  perfon,  when  not  one  fir.gle  fea- 
ture of  comlinefs  was  about  you,  and,  in  the  midft  of 
much  inherent  depravity,  loves  you  ftill.  Thus  thofe  two 
univerfal  and  mighty  principles  of  difobedience,  felf-con- 
eeit  and  felf-efteem,  will  be  expelled,  and  a  rational  hu- 
mility, the  excellent  ground  of  every  fruit  of  righteouf- 
nefs,  will  be  fecured.  Convinced  beyond  a  doubt,  that 
if  judgment  be  laid  to  the  line,  and  you  were  called  up- 
on to  anfwer  in  every  article  of  duty,  according  to  what 
you  ov/e,  you  muft  be  found  exceedingly  wanting ;  yon- 
will  adore,  love,  and  obey  him,  who  hath  redeemed  yon 
from  the  curfe  of  the  law,  by  being  made  a  curie  for' 
you,  to  an  eternal  inherit^ee. 


A  P        R        A        Y        E,        R, 

fuited  to  the  preceding  Chapters  on  the  Law. 

O  GOD,  glorious  in  hoiinefs,  jealous  of 
thy  honor,  yet  full  of  mercy.  Thou  halt  given  us  a  law- 
holy  as  thyfelf.  Give  us,  we  befcech  thee,  the  knowl- 
edge of  its  perfection  and  defign,  that  we  may  utterly 
ceafe.  from  every  expectation  of  efcaping  the  punifliment 


hd  'the  Dangerous  Mijlahs  [Sund.  is 

due  tt)  our  tranfgreflion,  by  our  obedience.  O  let  the 
time  paft  fuffice  to  have  been  fo'long  alive  without  the 
law.  Now  may  we  place  all  our  hope  of  acceptance 
with  thee,  on  that  furc  foundation  thou  haft  laid  in  Sion^ 
on  that  tried  chief  corner-ftone,  the  crucified  Jefus,  O 
may  this  great,  this  only  fulfiller  of  the  law,  be  always 
bur  peace,  our  righteoufnefs,  all  our  falvation,  and  all 
bur  defire.  Him  may  we  love  and  ferve  ;  and  always 
rejoice,  knowing,  that  whilft  the  rigliteoufnefs  of  the 
law  faith^  the  man  who  doth  thefe  things  fliall  live  by 
them  ;  the  righteoufnefs  of  faith  faith,  it  thou  flialt  con- 
fefs  with  thy  mouth,  the  Lord  jefus^  and  fliak  believe 
in  thy  heart  that  God  hath  raifed  him  from  the  dead, 
thou  fhalt  be  favedi 

And  the  nearer  the  all-deciiive  hour  approaches,  when 
we  muft  give  account  of  ourfelves  to  God,  fo  much  the 
more  may  w^e  long  to  be  found  not  under  the  law  but 
imder  grace  ;  not  having  our  own  righteoufnefs,  which 
is  of  the  law,  but  that  w^hich  is  through  the  faith  of 
Chrift,  the  righteoufnefs  which  is  of  God  by  faith  ;  that 
to  the  confulion  of  all  the  enemies  of  our  fouls,  it  may 
appear  in  the  prefence  of  men  and  angels,  that  we  ara 
paffed  from  death  to  life,  and  iliall  not  come  into  con- 
demnation. 

We  befeech  thee,  O  God,  to  have  compafiion  upon 
all  who  have  religious  zeal,  but  without  knowledge  ; 
who  beingignorant  of  thy  righteoufnefs,  are  going  a- 
bout  to  eftablifh  their  ow^n^  and  have  not  fubmitted 
themfelves  to.  the  righteoufnefs  of  God.  Give  them  to 
know,  they  never  can  find  peace  or  £xfety  upon  any 
foundation  they  can  lay  with  their  own  hands,  for  the 
bed  is  fiiorter  than  that  a  man  can  ftretch  hi'mfeif  on  it, 
and  the  covering  narrower  than  that  he  can  wrap  him- 
felf  in  it.  Lead  them  to  the  rock  that  is  higher  tlian 
themfelves,  to  the  Lord  our  righteoufnefi^. 

Finally,  we  entreat,  that  thou  wouldft  convert  from 
their  pernicious  error,  all  who  wreft  the  infinite  purity 
of  thy  law,  to  their  own  deftruclion.  Who  not  only  re- 
ject it  as  a  covenant  of  works,  but  as  a  rule  of  life  ;  who, 
in  their  mad  and  impious  folly,  defpife  and  deride  that 
holinefs,  without  which  no  man  Ihall  fee  the  Lord. 
Teach  them,  that  the  law  is  good,  if  a  man  ufe  it  lawful- 


Chaf,  14.3     Faith  hi  j^efus  Chrift  afcertdined^  ^c.       97 

?y.  Convince  them,  that  all  who  are  dead,  to  the 
law,  by  the  body  of  Chriji  are  married  to  another,  even 
to  him  that  is  raifed  from  the  dead,  that  they  fliould 
bring  forth  fruit  to  God. 

Hear  and  anfwer,  O  King  of  Heaven,  thele  our  requeftSy 
for  the  fake  of  Jefus  Chrift^  the  righteous,  our  advocaT:e, 

and  the  propitiation  for  our  fins.     Amen, 


SUNDAY    XIV. 


000000000000 


CHAPTER    XIV. 

FAitH  IN  OUR  Lord  Jesus  Christ  ascertained  from 
Scripture  Testimony. 

J  N  almoft  every  page  of  fcripture,  ex- 
cellent things  are  fpoken  of  the  power  of  faith.  And 
whatever  fome  may  boaft  of  their  fhining  ^t^d^s^  and 
meritorious  virtues,  extolled  for  their  good  effeds  in 
fociety ;  ftill  fo  long  as  the  authority  of  the  Bible  re- 
mains, it  is  a  decided  point,  that  to  be  without  faith  in 
Chrift,  is  to  be  actually  expofed  to  the  wrath  of  God. 

Every  one,  therefore,  ought  moft  carefully  to  inform 
himfelf  what  is  the  nature  of  this  fundamental  grace. 
The  plaineft  and  fhorteft  method  to  determine  fo  im- 
portant a  matter,  I  apprehend,  v/ill  be  to  afcertain  w^hat 
they  did,  who  are  highly  commended  by  our  L^r^^^i- 
Chrift  for  their  faith  in  him,  and  in  what  they  offended, 
whom  he  rebuked  for  their  unbelie£  When  thefe  two 
points  are  fixed,  the  nature  of  faith  will  be  fo  far  laid  o- 
pen  as  to  prevent  erroneous  opinions  concerning  it ;  and 
deliver  ferious  minds  from  th^t  perplexity,  which,  amidft 
continual  difputes  about  faith^  they  find  it  difScult  to 
avoid. 

The  firfc  example,  I  fhall  feleft  to  determine  precif^Iy 
the  nature  of  faith  in  the  Lord  Jefus  Chrifiyis  the  Cemu- 
rion  mentioned.  Mat,  viii.  Warmed  with  benevolences, 
and  touched  with  fynipathy  for  an  alKifted  fervant  in 

N 


98  TdiihinJefusCkriJlafcertained         [Sund.  14. 

his  own  family,  he  earneftly  appHed  to  the  Redeemer, 
begging  him  to  take  pity  on  the  cafe,  and  heal  his  fer- 
yant,  whom,  he  had  left  grievoufly  tormented  with  the 
palfy.  "  The  faith  which  infpired  this  requeil,  though 
perfedly.  known  to  Jeftis^  was  not  to  the  furrounding 
multitude.  They  could  not  fay,  w^hether  he  might  not 
dome,  glad,  as  one  in  a  defperate  cafe,  to  catch  at  any 
thing  for  relief.  Our  Lord,  tlierefore,  replies  to  him  in 
fuch  a  manner,  as  he  knew  would  bring  forth  full  proof 
of  his  faith  :  He  faith  ^  I  will  come  and  heal  him.  But  the 
amiable  modeily  of  this  great  believer  will  not  fuffer 
him  to  think  of  the  honor  of  receiving  fuch  a  gueil:  un- 
der his  roof.  He  an fwers,  therefore,  that  it  was  whol- 
ly unnecefirary  for  Jefus  to  trouble  himfelf /i>  come^  Speak 
the  word  cnly^  and  my  fervant  JJoall  be  healed.  Adding, 
that  he  was  not  'lefs  allured  of  Chriil's  power  over  all 
bodily  difeafes,  both  to  inflicl  and  remove  them  at  hi> 
plcafure,  than  of  his  own  authority  to  command  his 
Ibldiers. 

When  Jefus  heard  it  he  marvelled:  at  the  infinitely 
grand  and  juft  idea,  which  this  Ro??:dn  captain  conceived 
of  his  pbwei',  who  was  in  outward  appearance  tKe  poor- 
eft  of-  men.  To  make  his  faith  therefore  moft  confpic- 
uous  through  all  ages,  and  at  the  fame  time  precifcly  de- 
fine the  nature  of  faith,  by  which  every  member  of  the 
church  is  faved,  yefus  fdld  unio  them  that  followed^  Verily 
I  fay  ttnto  you^  I  have  not  found  fo  great  faith  ^  no  not  in  Ifra- 
el.  And  I  fay  unto  you  ^  many  f hall  come  from  the  Eafl  and 
the  Weft;  (partakers  of  the  fame  precious  faith,  you  now 
fee  exercilbd  towards  me)  andJJoallfit  down  with  Abraham^ 
and  Ifiac^  and  facob  in  the  kingdom  of  Heaven. 

But  the  faith  of  this  Centurion^  was  neitHer"  more  nor 
lefts  than  abfolute  dependence  upon  Chrift,  as  able  to 
heal  his  fick  and  dying  fervant.  Confequently  at  all 
times,  and  in  allperfons,  true  £iith  in  Chrift,  is  the  de- 
pendence of  the  heart  upon  him  for  continual  help  in  all 
our  need. 

This  is  again  ftrongly  confirmed  by  the  memorable  in- 
llance  of  the  Canaaiiitifif  woman.  Hearing  that  Jefus 
was  in  the  country  borderiiig  upon  her  abode,  fhe  came 
unto  him,  {'xymg^Have  mercy  upon  me^  0  Lord,  thou  Son 
^  David,     My  d'ctughter  is  grievoufly  vesed  with  a  deviL 


'Chap.   14*  from  Scripture  Tejlmany,  S9 

But,   cqntrary  to  his  behavior  in  every  other  cafe,  he 
anlwered  her  not  a  word.     And  his  difcipks  (more  be- 
nevolent in  appearance  than  their  divine  Mafter)  came 
and  bef ought  him ^  faying^  fend  her  away ^  for  jhe  crieth  after 
us.     Regard  her  angu'tjh^  and  gra?it  her  rcqueji.     In  his 
reply,  he  feems  abfolutely  to  refufe  her  requeft,  giving 
for  a  reafon,  that  his  miniftry  was  to  be  confined  to  the 
Jewy,     And  when  again  intreated  by  her,  he  adds,  in  a 
■ilill  more  difcouraging  tone,  That  it  "was  not  meet  for  him 
■to  difpldv  his  mercy  amongfl  the  Heathen^  ivhv^  by  their  idola* 
try^  and  other  deteftable  pollutions^  were  become  like  dogs  bC" 
fore  God,     This  he  was  to  exercife  towards  Jfraclonly^  the 
children  of  God  by  covenant  and  prof ejjion. 

The  woman  replies,  Tr^///^,  Lord^  yet  the  dogs  eat  of  the 
crumbs  zvhich  fall  from  their  mafiers^  table.  Permit  me 
t)nly  to  lliare  the  privilege,  which  dogs  enjoy  in  a  family. 
Amidft  the  plenty  of  miraculous  cures  beftowed  by  thee 
on  ^K^v"/,  thy  children,  drop  one  on  me,  a  poor  diftrefled 
Heathen^  by  w^iich  adl  of  beneficence,  they  will  fufPerno 
more  lofs,  than  the  children  of  a  fam.ily  <io  by  a  few 
crumbs  call  to  the  dogs. 

Then  Jcfus  anfwcred^  0  wcmany  great  is  thy  fait h^  be  it 
■^unto  thee  even  as  thou  wilt^  Mat.  xv.  2  ] .  But  what  was 
her  faith  ?  A  patient,  refolute,  invincible  truft  for  relief 
.upon  the  grace  fhe  knew  dv/elt  fo  richly  in  him,  notwith- 
ftanding  the  greateft  difccuragements  to  trull  any  longer. 
This,  therefore,  no  lefs  clearly  -than  the  former  inilancc 
determines,  that  faith  in  Jefus  Ghriji  precifely  means 
reliance  of  the  heart  on  him  for  help  and  deliverance. 

The  fault  charged  on  thofe,  who  are  rebuked  by  him 
for  unbeliefs  proves  i\3  ftrongly  tive  fam^s  thing.  In  St. 
Mark  v/e  read,  that  our  Lord,  fatigued  with  his  abund- 
ant labors  of  love,  fell  aileep  as  he  was  in  a  fliip  with  his 
difciples.  A  ftorm  in  an  inftant  arifes.  Now  the  raging 
billows  tofs  them  up  to  the  clouds,  then,  parting,  let 
them  fmk  till  they  are  almoft  buried  in  the  deep.  The 
difciples  exert,  in  vain,  their  utmoft  fkill  to  manage  the 
veflch  The  waves  fill  her,  that  ihe  was  beginning  to 
fink,  when  giving  themfelves  up  for  loll  they  ran  {brick- 
ing out  to  Jefus,  Mafter^  mafter  we  pcriflo.  Their  cries 
awoke  him.  He  inflantly  rebuked  the  winds  and  the 
fea,  and  there  was  a  cajm.     Immediately  he  turns  upon 


100      Faith  in  Jefus  Chriji  afcertained^  ^c.    [SuNp.  14. 

|iis  difciples  with  this  reproof.  Why  are  ye  fo  fearful  i 
How  is  it  that  ye  have  no  faith  5*  Mark  iv.  38. 

In  this  inftarxe,  want  ofaffurance  in  the  power  of  Chrift 
to  fave  them,  even  when  deftruction  had  opened  its  jaws 
to  fwallow  them  up :  and  a  doubt  of  his  ability  to  gath- 
er the  ftormy  wind  in  his  fift,  and  bind  the  raging  flood 
from  overflowing  therp,  when  they  were  all  but  over- 
whelmed in  the  fea.  It  was  this  which  our  Lord  rebukes, 
as  a  demonfliration  of  their  unbelief.  And  very  juftly 
too,  fince  after  the  wonders  they  had  feen  him  do,  and 
his  promifes  of  love  to  them,  they  ought  to  have  known 
his  power  could  deliver  them  in  the  time  of  their  diftrefs, 
though  the  veflel  had  foundered,  and  fave  them  all  as 
he  afterwards  did  pjie  of  their  number,  by  making  them 
walk  on  the  waves  as  on  folid  land. 

To  avoid  being  tedious,  only  one  inftance  more  fliall 
be  produced,  .but  decifive  on  the  point. 

In  St.  Mark^  ch.  ix.  we  read  that  a  father  in  anguifli 
for  his  fon,  poflefled  with  a  devil,  brought  him  to  the 
apoftles  that  they  might  heal  him.  Upon  finding  them 
unable,  he,  difpirited  by  the  remembrance  of  his  dear 
child's  long  continued  mifery,  was  afraid  this  cafe  might 
furpafs  alfo  the  power  of  Jefus  to  cure.  The  father^  there- 
fore^ faith  unto  him^  if  thou  canfl  do  any  things  have  compaffon 
on  m  and  help  us,  Jefus  f aid  unto  him^  if  thou  canfl  believe^ 
all  things  are  pojfihle  to  him  that  believeth^  i.  e.  depends  upon 
mfy  all.fufficient  power.  And  flraightway  the  father  of  the 
child  cried  out^  and  f aid  with  tears ^  Lord  I  believe^  help  thou 
my  unbelief  Now  I  can  trufi:  in  thee  as  able  to  help  me. 
With  fliame  I  lament  the  remaining  unbelief  which  I 
feel  flrugling  againft  me.  O  forrive  it,  and  take  it  all 
away.  Thoroughly  cure  both  me  and  my  fon  ;  mc  of 
my  fpiritual,  him  of  his  corporeal  difeafe. 

I  know  not  a  Angle  inftance  in  the  New  Teflament 
either  of  faith  extolled,  or  unbelaef  reproved,  where  the 
nature  of  this  fundamental  grace  is  not  precifely  fixed  to 
be  the  afiiance  of  the  foul  in  Chrifl:,  for  help,  and  deliv- 
erance. 

Should  it  be  faid,  the  Centurion  and  Canaamtifh  wo- 
man fliewed  their  trufl  \  the  difciples  in  the  tempeft, 
and  the  diftreflfed  father,  their  unbeliefs  in  things  tempo- 
ral ^  therefore^  they  are  not  proper  examples  to  deter- 


Chap.  15.]        The  Extent  of  Faith  in  Chrift.  lOl 

mine  the  nature  of  that  faith,  to  which  the  falvation  of 
the  foul  and  eternal  life  are  promifed  :  the  anfwer  is 
obvioijis  ;  difference  in  the  nature  of  benefits  implored, 
certainly  infers  no  difference  at  all  in  the  principle  of 
faith  by  which  they  are  earneftly  fought.  ]>loah  built 
the  ark  ;  Abraham  offered  his  fon  ;  and  Mofcs  cileemed 
the  reproach  of  Chrifl  greater  riches  than  all  the  trea- 
fures  oi  Egypt-,  from  one  and  the  fame  principle  of  faith. 
The  a6ls  though  totally  different  In  kind,  were  the  glo- 
rious effect  of  one  fmgle  caufc. 

In  like  manner,  whether  reliance  on  the  power  of 
Chrift,  be  for  deliverance  in  things  fpiritual,  or  tempo- 
ral, from  wants  in  number  lefs  or  more,  it  is  ftill  the  ve- 
ry fame  temper  of  heart,  exercifmg  itfcif  on  the  fame 
glorious  objed. 


S  U  N  D  A  Y    XV. 


ooooooocoooco 


CHAPTER     XV. 

T^E  Extent  of  Faith  in  Christ. 

1  HIS  reaches  as  far  as  our  neceilitics, 
of  v^^hich  a  particular  knowledge  if,  needful ;  and  the  ufc 
offaith  to  obtain  afupply  for  them  all,  being  coniidered, 
we  lliill  liave  as  ample  and  difunci  u  view  of  this  grace 
as  can  be  given. 

Compare  then  your  life,  the  tempers,  denres,andpur- 
pofes  of  your  heart,  with  the  law  of  God,  the  rule  of 
your  duty.  Accufations  againil:  you  will  immediately 
pour  in  from  every  fide.  Each  commandment,  as  Chrift 
himfclf  explains  it,  charges  you  with  innumerable  fins 
of  commifuon  or  omiffion.  God  and  your  own  con- 
fcience  tell  you  that  your  offences  havc/iot  been  merely 
miftakcs,  and  inadvertencies,  but  provoking  cxpreflions 
of  unbeliv^f,  pride,  felf-lgve,  and  felf-will,  rebelling  againft 
his  government. 


102  'The  Extent  of  Faith  in  ChriJ}.  [Sund.   X5 

I'o  believe  in  tlie  Lordjefus  Chrift^  is  under  heart-fek 
•grief  for  all  this  fmfqjnefs,  and  in  abhorrence  of  it,  to 
depend  on  his  blood,  as  the  only  propitiation,  which 
God  hath  fel  forth  for  fm-  It  is  to  ufe  only  thi.^  plea^ 
the  blood  of  Chrift  cleanfeth  from  all  fin.  It  is  in  Hea- 
dy reje^iilon  of  every  hope  built  upon  your  own  good 
qualities  or  repentance,  or  fan  ply  the  mercy  of  God,  to 
place  your  whole  confidence  in  Chrift,  made  fin,  though 
he  knew  no  fin,  that  all  who  believe  on  his  name,  might 
be  made  (in  fpite  of  mountainous  obflacles,  clifmaying 
to  behold)  the  righteoufncfs  of  God  in  him..  It  is  under 
confcicufnefs  of  perpetual  defilement  in  yourfelf,  and  in- 
finite purity  in  God,  to  Regard  Chrift  as  yaur  pafTover, 
and  his  blood  your  whole  fafe-guard  from  deferved 
wrath,  as  the  faithful  Ifraeliies  of  old  fprinkled  the  blood 
of  the  Lamb  on  their  door,  as  their  protection  from  the 
deftroyer. 

Equal  in  degree  to  your  guilt,  you  will  confels  is 
your  ignorance  in  things  fpiri,tual.  That  your  appre- 
henfions  of  God  are  exceeding  low  ;  your  conceptions 
of  his  law,  fin,  and  your  own  demerit,  all  deploraWy 
wrong  ;  that  numberlefs  prejudices  remain  in  your  heai  t 
againil  the  truth  ;  and  an  inordinate  afFe:clion  to  earth- 
ly things,  v/eakening  the  im.preflions,  which  things  eter- 
nal ought  conilantly  to  make  on  your  mind. 

In  thefe  circum.ftances,  faith  in  the  Lord  'Jcfus  ChrijL 
means  dependence  upon  him,  as  one  able  to  enlighten 
your  under ftanding,  and  fecure  you  "from  all  the  delu- 
fions  of  your  own  falfe  reafonings.  It  is  to  look  up  to 
him  for  inftruclion,  v/ho  came  into  the  world,  that  all 
w^ho  believe  in  him  fiiould  not  walk  in  darknefs,  but 
have  the  light  of  life.  It  is  with  the  fimpiicity  of  a  cliild 
to  believe  juft  what  he  tells' you  is  the  truth,  without  a 
murmur,  or  a  doubt.  It  is  every  day,  as  abfolutely  to 
depend  on  the  teaching  of  Chrifi:  by  his  word  and  ^pir- 
it,^as  pupils  do  on  the  lectures  of  a  profefibr  mofi:  fa- 
mous for  knowledge  in  his  fcience. 

Earnefl  endeavors  to  obey  the  commandments  of  God, 
without  which  external  religion,  and  a  fober  behavior 
are  vain,  will  foon  convince  you  of  your  own  weakneis. 
You  will  feel  your  nature  violently  prone  to  evil,  and 
the  defires  of  your  heart,  often  jOiameful.     You  will  fee 


TiiAP.  15,]         The  Extent  d/Fatth  in  Chrijl-  1€'0 

yourfelf  furrounded  with  temptations  to  tranfgrefs,  and 
iiiLiny  ftrong  difcouragemeiits  againft  paying  obedience 
in  all  tilings  to  your  Maker's  \vilL  You  will  foon  find 
it  is  a  work  far  liirpailing  human  power  to  alter  the 
courfe  of  nature,  by  bringing  back  that  heart  to  God 
which  has  been  alienated  from  him  ;  by  making  your 
will,  almoft  lawlef^-,  before,  bow  in  all  things  to  his  right- 
eous commands  :  and  after  having  walked  in  the  paths 
'trf  felf-indulgencc,  as  the  only  paths  of  plcafure,  to  op- 
pofe  its  faggeftions,  and  in  humility  bewail  them.  Yet 
tliis  inward  change  alone  is  true  holinefs,  all  ihort  of  it, 
partiality  and  hypocricy. 

Acquainted  then  with  the  nature  of  true  rcligi'on,  you 
will  earneftly  enquire  how  you  (liall  be  ever  able  to  per- 
form your  duty  ?  Faith  in  Chrift,  is  dependence  upon 
him  in  thofe  circumilances,  to  purify  your  heart,  to 
give  you  victory  over  every  corruption  of  nature,  a  blelT- 
ing  no  lefs  to  be  defired,  than  pardon  of  ail  fin.  It  \?, 
daily  to  m.ake  application  to  him,  in  affurance  tliat  he  is 
able  to  fave  your  foul  from  the  tyrany  of  beloved  lull: s, 
though  all  other  methods  ufed,  have  utterly  failed  ;  and 
that  he  will  fancfify  you  wholly,  make  you  entirely 
devoted  to  himfelf,  and  preferve  you  blamelefs  in  under- 
flanding,  foul,  and  body. 

Thus  far  the  extent  of  faith  in  Chrift  refpecf s'our  con- 
dition here.  But  as  this  life  mull  very  foon  end,  when 
either  the  difmal  efFeds  of  uncancelled  and  unconquered 
fin,  muft  be  eternally  endured,  or  the  uniearchable  blefT 
ings  of  redemption  be  fully  enjoyed  :  in  this  view,  faitit 
in  the  Lord  J  ejus  Chr'ijl^  enlarges  itielf,  by  firmly  depend- 
ing on  his  love  for  an  abundant  provifion  when  earthlv 
comforts  fliil  and  prefent  objects  ccafe.  It  rcfts  allured 
on  his  naked  word,  that  your  feparated  fpirit  fliall  not 
wander  defolate  in  the  unknovvm  world,  nor  your  dead 
body  remain  forever  a  prifoner  in  the  grave  ;  on  the  con- 
trary, that  the  one  iliall  be  raifed  and  faihioned  by  him 
into  a  perfect  refemblance  of  his  own  glorioux;  body  ;  and 
the  other,  be  admitted  into  tha:  blclTed  kingdom,  where 
his  infinite  wifdom  and  almighty  power,  make  the  blifs 
oF  his  flints  exceed  ail  we  can  imagine.  It  is  in  habitual 
expecl:ation  of  death,  to  commend  your  fpirit  into  his 
hands,  knowing  he  is  able  to  keep  that  which  you  have 
committed  unto  him  unto  that  day. 


104  Great  adiantages  from  receiving        [SuNt).  16. 

SUNDAY    XVI. 


OOOOOOOOOOOOO 


CHAPTER      XVL 

Great  Advantages  from  receiving  Chrijl^s  cj;?!  Befniiioyi  of 
Faith  in  his  Name. 

kjEVERAL  fcripture  inftances  have  been 
produced  above,  of  tliofe  oiar  Lord  commended  for 
their  faith,  or  reproved  for  their  unbelief,  proving  it 
means  a  conft'^mt  dependence  upon  his  power  and  grace 
for  rehef  in  all  our  need.  In  this  chapter  I  fliall  point 
out  the  great  advantages  of  receiving  this  definition  of 
faitli^and  being  eftabliflied  in  its  truth. 

This  definition  of  faith  in  Chrift  is  eafy  to  be  under- 
flood  by  all  mankind,  and  in  its  very  nature  excludes 
every  abufe  of  faith,  v-zhilft  it  gives  comfort  and  aiTur- 
ance  to  the  mind,  and  afcribes  to  Chrift  that  glory  in 
the  falvation  of  iinners,  which  is  fo  fully  afcribed  to 
him  in  the  v/ord  of  God. 

Men  of  learning  frequently  condemn  tlic  laying  great 
llrefs  on  the  dodrine  of  faith,  as  very  perplexing  to 
thofe  of  no  education.  They  tell  us,  after  all  we  can 
fay  about  it,  com.mon  people  will  be  ftill  at  a  lofs  to  con- 
ceive what  faith  in  the  Son  of  God  meann.  Could  this 
objeclion  be  made  good,  it  would  overturn  the  whole 
credit  of  the  gofpel ;  becaufe  it  perpetually  inculcates 
faith  as  the  root  of  all  excellencies,  and  aflirm s  the  want 
of  it,  to  be  the  death  of  the  foul.  And  certain  it  is,  that 
whatever  is  of  fuch  moment  to  the  falvation  of  all,  muft 
be  level  to  the  capacity  of  every  one  who  will  diligently 
attend  to  information.  But  what  place  is  there  for  this 
objection,  when  the  idea  of  faith  in  Chrift,  means  only 
conftant  dependence  upon  him,  to  receive  wifdom^ 
righteoufnefs,  fanctification,  and  redemption  ?  Are  not 
the  poor  as  well  acquainted  to  the  full,  as  the  learned 
or  rich,  with  the  nature  of  promifes,  and  the  confidence 
they  deferve,  when  given  by  men  of  integrity  and  pow- 


Chap.  16.]  Chriji's  definition  of  Faith.  105 

er  ?  Is  the  meanefb  capacity  at  any  lofs  clearly  to  con- 
ceive, that  children  who  would  learn,  muft.  entirely  de- 
pend upon  their  teacher  ?  Or  that  infolvent  debtors 
muft  go  to  priibn,  or  ftand  beholden  to  fome  furety  or 
fome  ad  of  sjrace  ?  That  thofe  who  cannot  refill:  their 
enemies  in  their  own  ftrcngth,  muft  feek  for  defence  to 
one  mightier  than  they  ?  13y  transferring  thefe  .  very 
common  ideas  to  the  Redeemer,  you  have  a  full  diflind 
idea  of  faith  in  his  name.  And  fuppofmg  the  grounds 
for  putting  your  whole  truft  in  him  fuch,  as  all  may  e- 
qually  perceive  their  force  (a  point  which  will  be  prov- 
ed hereafter,)  then  no  one  can  fay  with  truth,  there  is 
any  obfcurity  in  the  nature  of  the  faith  Chrift  requires, 
or  its  immoveable  foundation. 

2.  The  fcriptural  idea  of  faith  in  Chrifr,  as  a  conflant 
dependence  on  him  for  wifdom,  righteoufnefs,  fanclifi- 
pation,  and  redemption  excludes  all  abufes  of  the  doc- 
trine of  falvation  by  faith.  That  many  and  grievous 
ones  iiiould  prevail,  is  not  ftrange,  fmce  the  incompara- 
ble bleffings  promifed  to  it,  work  like  fo  many  bribes 
upon  c^r  ielf-love,  to  make  us  deal  diihoneftly,  and  in 
want  of  the  reality,  embrace  a  counterfeit.  But  all 
falfe  notions  of  faith,  when  compared  with  the  above  de- 
finition of  its  nature,  (land  at  once  detedled  and  ex- 
pofed. 

For  inilancc,  fpeculative  faith  is  apt  generally  and  fa- 
tally to  deceive,  without  fufpicion.  When  a  learned 
reafoner  has  com^pared  the  glorious  prophecies  of  Chrift, 
with  the  events  which  prove  their  exacl  accompliihment  j 
has  canvaflcd  his  miracles  and  dodrine,  till  his  convic- 
tion of  the  truth  is  complete  ;  this  learned  reafoner, 
probably,  will  be  very  corifident  he  is  a  true  believer  in 
Chrift,  though  liis  ruling  paftions  utterly  dlfgrace  his 
faith,  and  give  all  witnefles  of  his  example,  caufe  to  think 
his  religion  contem.ptible. 

To  convince  a  m.an  of  this  foft,  that  he  fliamefully 
impofes  upon  himfelf  by  calling  Iiis  knowledge  and  af- 
fetit  to  evidence,  faith  in  Chrift,  will,  I  grant,  be  diffi- 
cult. Yet  fo  far  as  means  can  be  of  ufe  to  eilecl  the 
conviclion  of  fuch  deplorable  felf-abufe,  it  muft  be  proving 
that  his  acquaintance  with  fcripture  prophecies,  miracles, 
and  doctrines  )  his  ready  acknowledgment  that  Jefus  is 

O 


106     ^      Great  Advantages  from  rec:hln^        [Sund.  16% 

the  Chrift  j  and  alacrity  in  defence  of  his  gofpel  againfl: 
the  whole  army  of  infidels,  ftill,  leave  him  upon  the  fame 
ground,  where  all  ihnd  who  defpife  revelation,  i.  e.  juft 
'as  much  a  llranger  to  any  daily  dependence  upon  Jcfus 
Chriji  ;  that  he,  no  more  than. impious  fcoiTers,  humbly 
looks  up,  as  a  poor,  ignorant,  heipleis,  fniful  creature, 
for  relief  of  his  necefhties,  to  the  all-fuiiicient  Savior. 
Confequently  this  fpeculative,  learned,  ielf-fatisfied  be- 
liever, may  perceive  that  faith  in  the  Son  of  God,  which 
the  fcripture  requires  to  th€  faving'ofthefoul,is  a  thing 
entirely  different  from  giving  affent  to  the  gofpel  as  the 
truth  of  God,  The  latter  m.ay  be  given  by.  the  vileft  of 
men  in  all  their  viilany  ;  the  form.er  can  be  poffefTed 
only  by  the  humble  and  contrite  in  fpirit,  who  long  af- 
ter true  liberty  and  the  falvation  of  God. 

?>,  By  the  fame  way  of  trial,  another  deteflable  abufc 
of  faith  in  Chriit,  to  which  love  of  fm  inclines  us  all, 
v/ill  be  fully  detected*  No  fooncr  Vv^as  the  name  of  Chrifl 
preached  to  the  Heathen  world,  and  glorified  by  the  con- 
veriion  of  vaft  mxultitudes,  than  Satan,  jealous  of  his 
own  empire,  prevailed  over  a  large  T^ody  of  profefling 
Chrijiians^  to  boafl  .that  they  had  faith,  and  were  com- 
plete in  Chrift,  whilll  they  lived  in  contempt  of  his  au- 
thority. They  loudly  vaunted  that  Chrift's  righteouf- 
nefs  was  theirs,  while  they  deipifed,  difdained,  and,  with 
infernal  malice,  hated  holinefs,  the  image  of  God.  In 
every  revival  of  Chrift's  religion,  the  §ime  accurfed  error 
has  revived  with  it  :  what  is  faid  of  envy  refpeding. 
ereat  merit  l 

Envy's  tlie  fliadow,  proves  the  fubflance  true,  holda 
good  in  this  point.  Wherever  the  true  gofpel  is  enfor- 
ced, this  dreadful  abufe  of  it  will  certainly  make  its  ap- 
pearance in  fome  degree  *. 

This  delufion,  very  properly  called  Antinomian  faith,, 
from  its  avowed  oppofition   to  the  control  of'  God's 

*Si.  Faul  St.  Jamesi  St  Ptf-r.  and  St.  John  faw  this  deteflable  pcrverfi on 
of  po'ptl  grace  and  give,  in  all  their  eoifties,  an  antidote  a^ainft  its  poifon. 
In  Germany  and  B^gl  'ud^  tomotime  after  the  glorious  R-formation,  the  in- 
fernal delufion  of  Antinomian  faith  fpr^ad  much.  Far,  therefore,  is  this 
licf  ntiona  abufe.  from  being  a  reafon  for  not  preaching  the  dodr'nfs  of 
grace.  But  itisaconftant  call  upon  Chrift's  minifters,  clearly  t)  cxpaia 
and  by  a  fcripturalidea  of  taith,  guard  their  peoplc;  and  cxpofe  the  device* 
cf  the  wicked.  - 


Chap.  16.]         '  Chnfi's  Definition  of  Falih,  iOT  ^^ 

law,  can  iind  no  reception,  nor  ever  be  miflaken  for 
faith  in  Chriflj  as:  faith  means  conftant  dependence  on 
hjm  for  wifdom,  righteoufncfs,  fancbification,  and  re- 
demption. Becaufe  nothing  'can  be  more  oppofite  to 
this  difpoiitipn  of  mind  refpc6ling  our  Savior,  than  the 
blafphcmous  falihood  that  you  are  to  depend  upon  him 
for  no  communications  of  grace.  Nothing  can  be  more 
contrary  to  the  faith  {o  extolled  by  his  own  lips,  than 
the  infatuation  which  leads  you  to  conclude  you  need 
not  look  to  his  power,  for  victory  over  every  evil  and 
corrupt  defire.  Nor  can  any  thing  fo  eftcdually  aboiiih 
all  intercourfe  between  the  Redeemer  and  the  redeemed, 
than  fo  to  interpret  the  efficacy  of  his  di\TLne  obedience, 
and  precious  blood,  as  if  no  purification  of  the  foul  was 
needful.  This  licentious'^notion,  in  its  very  nature,  ab- 
folutely  excludes  all  application  to  the  Redeemer,  confe- 
quently  all  dependence  upon  Mm.  However  then,  ma- 
ny may  vehemently  contend  for  this  notion,  as  the  only 
pure  Faith,  it  certainly  has  not  one  fingle  property  of 
fcriptural  faith  in  Chrift. 

4.  It  is  comm.on  to  mlftake  opinions  received  only 
from  education  for  faith  in  Cbrijl  Jefus,  Ingroffed  by 
earthly  purfaits,  moil  men  feel  not  the  importance  of  re- 
vealed truth.  They  take  therefore  the  national  religion 
for  granted  be  it  what  it  may,  and  regularly  conform 
to  all  its  inftitutions.  After  having  done  fo,  for  a  courfe 
ol'  years,  they  abfurdlr  take  it  alfo  for  granted,  that  no- 
thing lefs  than  true  Chnftian  faith  could  have  kept  them 
fo  long  w-oriliippers  of  God,  without  ever  calling  the 
doctrines  of  the  Bible  in  queftion  :  v/hilft  tlie  fact  is, 
grofs  carelelTnefs,  fcnfaality,  or  immoderate  application 
to  bulinefs,  or  love  of  money,  would  never  fuffer  then> 
to  think  reliQ^on  a  fubject  defervincr  ferious  attention. 

If  you  interrogate  fuch  deluded,  but  confident  form- 
ahils,  whether  they  were  ever  painfully  convinced  of 
their  natural  ignorance  of  God,  great  guilt,  and  deprav- 
ity of  heart  before  him  ?  Whether  they  are  v^ont  with 
grief  to  confefs  the  provocation  of  their  fins,  the  power 
of  their  evil  tempers,  and  in  the  view  of  both,  depend 
on  Jefus  alone  to  fave  them  ?  Thefe  leading  queiHons 
will  at  once  lay  bare  the  lies  which  they  make  their 
ix-fuge,  and  prove  that  what  they  call  faith  in  Chrift,  is 


108         Great  Advantages  from  receiving         [Sund.  16, 

nothing  but  vain  and  '  defpicable  credulity,  founded  on 
education  and  the  traditions- of  men. 

Further,  if  you  a  f  any  one  of  thefe  felf-fatisiied  form- 
alifts  in  religion,  who  aiiume  to  themfelves  the  name  of 
believers  in  Jefiis,  why  do  you  think  yourfelf  in  a  fafe 
fiate  ?  He  will  answer,  that  he  has  ufed  his  beft  endeav- 
ors to  lead  a  good  life,  and  that  God  is  merciful  and 
knows  our  frailty.  An  anfwer  which  flatly  contradicla 
the  fcripture.  That^  fo  far  from  teaching  us  to  expect 
pardon  merely  becaufe  God  is  merciful,  or  we  endeav- 
or to  lead  a  good  life,  proclaims  Chriil's  death  on  the 
crofs  a  fubflitute  for  iinners,  is  the  one  only  pollible 
means  of  reconciliation  with  God.  So  far  from  intima- 
ting that  our  unafiilled  endeavors  v/ill  fiicceed,  it  com- 
mands us  conftantly  to  feek  the  Lord  and  his  ftrength. 
Judge,  therefore,  what  a  mere  delufion  is  the  faith  of 
formalifts  in  religion,  lince  it  leaves  them  ignorant  how 
their  fins  are  to  be  pardoned,  or  vidory  over  them  ob- 
tained. 

5.  There  is  flHl  another  mi  (lake  about  the  nature  of 
faith  in  Chrifl,  which  this  plain  fcriptural  idea  of  it  dif- 
covers,  and,  without  encouraging  floth  or  formality  in 
religion,  refutes.  Men  of  the  bell:  intentions,  and  with 
hearts  w^arm  for  the  good  of  fouls,  have  reprefented 
faith  in  Chrift  to  be  a  particular  revelation  to  every  in- 
dividual believer,  the  moment  he  does  in  truth  believe, 
whereby  the  forgivencfs  of  his  fins  is  made  felf-evidcnt 
upon  the  force  of  inw^ard  feeling  only. 

That  the  bleifed  God  can  imprefs  on  \\\t  mind  fo  flrong 
a  fenfe  of  pardon,  as  to  make  his  dear  obedient  children 
certain  of  their  falvation,  none  but  thofe  will  doubt, 
who  take  upon  them  to  limit  the  mercy  and  power  of 
the  Almighty,  and  prefcribe  to  his  wifdom.  That  in 
many  inftances.  He  is  pleafed  thus  to  manifefl  his  name 
and  love,  none  can  difpute  who  have  known  the  lives 
or  deaths  of  the  excellent  among  his  faints.  By  this, 
martyrs  have  been  able  to  fing  in  the  flames  :  by  this, 
thoufands  arc  kept  faithful  to  God  and  duty,  amidfl 
feoffs  from  the  formal,  and  infults  from  the  profane. 

Indeed,  men  mufl  firfl  flrangely  undervalue  the  falva- 
tion of  their  fouls,  and  the  love  of  God,  who  can  reft 
iatisfied,  till  they  know  their  fins  are  forgiven.    Never< 


Chap.   16.]         .Chrifi's  Dcfinltkrisf  Faiih.  109 

theleiJ],  it  is  one  thing /^/t'c^/  the  joy  of  pardon  \  another, 
to  know  you  depend  upon  the  Lord.  Jcfus  ChriJ}  only^  for 
pardon  and  fupply  of  all  your  wants.  One  thing- to  ex« 
ult  in  God's  love*  to  your  foul  ;  quite  anoxher,  to  call 
upon  him,  who  is  exalted  to  b?  a  prince  and  a  Savior, 
to  give  repentance  and  i-cniiilion  of  fins  to  all  who  be- 
lieve in  his  name.  And  to  lay,  real  Riithin  him,  can  be 
evidenced  no  otherwifc  than  by  feeling  an  immediate 
tellimoriy  of  pardon,  is  as  grofs  a  miihike,  as-  to  fuppofe 
no  credit  can  be  given  to  the  wrin'^.'z  promife  of  a  friend 
any  longer  than  you  hear  him  enforce  it  with  repeated 
declarations  of  his  afteclion  for  you.  In  every  other' 
cafe  this  Vv^iuld  argue  violent  diflruic  of  the  promife- 
maker,  how  then  can  it  be  the  only  teft  of  faith  in  Chrift  ? 

It  was  needful  here  to  guard  againft  this  m-ftake  of 
the  nature  of  faith  in  Chviil,  becaufe  when  the  pov/er 
of  religion  revives,  many  lay  too  great  a  ilrefs  on  the 
knowledp;e  of  forgivenefs  of  fms,  througli  the  force  of 
an  in^^^ard  feeling  ;  many  make  it  their  vdiole  bulinefs 
to  fcek  the  proof  of  their  pardon  in  fuch  fenfations,  not 
from  the  written  word  e:;plained  and  applied  by  the  Ho- 
ly Ghofv,  and  fpeak  as  if  nothing  was  worth  acknowl- 
edging as  a  gracious  gift  from  above,  whilfl  men  are 
fcrangers  to  fuch  an  evidence  of  their  pardon.  Others 
(we  mufl  own  with  grier)  have  by  this  miilake  dread- 
fully impofed  upon  theniielves,  in  taking  a  flrong  cmo-s 
lion  of  joy  for  fahh,  though  ignorant  of  the  evil  of  fin, 
and  Grangers  to  aU  humiliation  for  it.  In  the  ilur.e  mif- 
take  a  third  clafs  have  been  overwhelmed  with  terrors, 
and  led  for  a  long  time  cruelly  to  pafs  fentence  upon 
themfelve,  as  perlons  concluded  in  unbelief,-  and  with- 
out Chrift,  at  the  very  time  they  were  depending  upon 
him  as  all  their  *  falvation.  Confequentiy,  according  to 
the  fcripture  id^a  of  faith,  were  true  believers. 

Another  grea-t  advantage  arlilng  from  this  fcripture 
definition  of  faith  in  Chriitis  i\\Q  c/iahUJh?ncni  of  believ- 
ers in  peace-  Chrifh  promifes  to  all  who  receive  him, 
more  than  an  equivalent  in  this  v/orld,  for  every  thing 
they  may  lofe  or  fuffer  for  his  fake,  and  eternal  life  in 
the  next  ;  aiTuring  them  that  reconciliation  is  made  for 
their  iniquity  ;  that  they  are  without  ceafmg,  the  objects 
of  God*s  care  and  love,  and  the  heirs  of  glory.   But  ailur- 


110         Great  Advantages  from  recewlng         [Sund.  16. 

ance  that  thefe  blelTings  belong  to  any  particular  per- 
fon,  depends  wholly  on  the  certainty,  the  perfon  poiieiT- 
cs  of  having  true  faith  in  the  Son  of  God.  If  this 
point  be  brought  into  doubt,  his  peace  departs,  his  com- 
ibrt  dies  away  ;  bccaufe  all  the  promifes  of  God's  fpe- 
clal  love,  belong  to  then!  alone,  Vv^io  are  in  Chr'iji  Jefus, 
It  is  no  doubt  with  any  member  of  his  church,  wheth- 
er a  true  believer  is  accepted  of  God.  But  the  doubt 
fo  cruelly  perplexing  to  ferious  minds,  and  chilling  to 
their  hopes,  is  whether  they  are  believers  or  no.  In 
order  then  to  fccure  to  the  faithful,  that  peace  which 
the  word  of  God  declares,  they  have  a  full  right 
to  enjoy,  the  evidence  which  proves  the  ffeaiity  of  faith, 
muft  be  both  clear  and  perm.anent.  Of  this  perfect  kind 
is  the  evidence  which  aQcompanies  a  lively  dependence 
on  the  Lord  Jefus  Cbrijl^  to  fupply  all  our  fpiritual  wants. 
No  one  can  polTefs  it,  without  being  confcious  he  does 
fo  ;  for  it  implies  an  intimate  interefting  connexion  be- 
tween Chrift  and  the  foul  ;  a  knowledge  of  him  afTe^l- 
ing  the  heart,  and  full  of  influence,  a  daily  and  perfe- 
vering  apphcation  to  him.  Whoever  therefore  lives  in 
this  dependence  upon  Chrift,  might  as  reafonably  call  in 
queftion,  the  reality  of  what  pafTes  between  himfelf  and 
his  friends  on  earth,  as  whether  he  is  a  believer  in  Jcfus, 
This  is  an  evidence  alfo  no  lefs  abiding  than  clear  :  becaufe 
dependence  upon  Chrift,  and  application  to  him,  do  not 
vary  as  fpiritual  confolations^  do.  No  believer  returns 
to  the  love  of  fm,  af^er  having  called  with  forrow'and 
deep  humility,  upon  the  Redeemer  to  deliver  him  from 
its  curfc  and  power  ;  nor  revolts  to  a  legal  truft  in  him- 
felf as.  righteous,  after  having  cordially  fubmitted  to  the 
righteoufnels  of  God.  By  confequence,  one  actually  in- 
volved in  gloom,  and  tormented  with  fear,  left  he  ftiould 
have  no  part  in  Chrift,  becaufe  he  feels  no  tranfport,  or 
is  troubled  with  doubts,  will  be  able  (when  he  knows 
the  nature  of  faith)  to  prove  himfelf  a  believer,  by  prov- 
ing his  whole  dependence  for  falvation  is  on  Chrift  alone. 
And  from  an  eilablifliment  in  this  truth,  the  very  joy 
whofe  abfence  he  was  mourning  will  fpring  up,flourilh, 
and,  like  a  fragrant  flower  in  its  proper  foil,  yield  a  de- 
lightful odor.  He  will  be  able  with  the  higheft  fatis- 
faclion  to  fay.  In  the  Lord's  "jucrd  will  I  rejoice,  in  the  Lord's 
word  will  I  comfort  me* 


Chap.  16.3  Cbrift's  Definitkn  of  faith.  \\i 

Belides,  adive  truft  on  the  Lordjefus  Chri/i  for  prefent 
lupply  of  our  wants  proves  from  its  fuccefs  an  abide- 
ing  fource  ofaffurance  to  the  mind,  which  poffelles  it. 
For  every  fmner  hrfb  exercifes  trufl  in  the  Redeemer  in 
a  neceffitous  condition.  He  would  never  caft  himfelf  a 
fupplicant  at  his  feet,  could  he  be  fafe  without  his  protec- 
tion, or  fatisfied  without  his  peace.  Upon  fuch  application, 
the  promife  of  God  engages  that  the  things  ailved  for, 
iiiall  be  received.  Accordingly,  when  you  depend  upon 
Jefiis^  as  your  prophet,  very  foon  wifdom  from  above 
will  be  given  to  you,  and  an  underftanding  of  the  way 
of  life  will  in  fome  meafure  be  bellowed.  Very  foon 
the  vv'orld,  hn,  and  your  own  heart,  will  appear  to  you 
in  a  nev/  light  ;  God  in  his  pcrfediions,  his  works,  "and 
gofpel,  will  be  feen  exceedingly  glorious,  and  your  grofs 
ignorance  of  the  Father,  Son,  and  Spirit,  will  be  removed. 
A  witnefs  this  in  yourfelf,  that  your  dependence  on  Jefiis 
has  not  been  in  vain- 

In  like  manner,  when  firft  awakened,  your  confciencc 
v/as  full  of  fears,  and  you  could  have  no  comfortable  com- 
munioil  with  God  ;  but  by  dependence  on .  the  merit  of 
.  Chrift's  blood,  you  have  accefs  to  God  with  confidence. 
So  ftrength  and  power  to  deny  yourfelf  for  jefm's  fake, 
and  the  change  of  a  lawlefs  will  into  meekfubjcclion  (an- 
other immediate  efFed  of  dependence  on  Chrifl,)  proves 
to  demonftration,  that  you  have  aciiuaily  received  what 
is  promifed  to  the  faithful. 

It  muft  be  added,  that  this  conftant  dependence  on 
Our  Lord  jcfus  Chr'ifi  for  fupply  of  all  our  wants, 
and  deliverance  out  of  all  our  woes,  afcribes  to  him  fuch 
glory  in  our  falvation,  as  the  fcripture  expreisly  de- 
clares he  fhall  receive  from  his  church. 

This  will  appear  from  confidering  a  few  remarkable 
palTages  in  the  Old  and  New  Teftament  concerning 
Chrift. 

In  the  feventy-fecond  Pfalm,  it  is  foretold  of  the  Re- 
deemer, that  when  his  name  fhould  be  preached,  Prayer 
jhall  he  made  *to  hhn  continually^  and  daily  jh all  he  bepraifed  ; 
a  glorious  prediction  indeed  !  which-  can  receive  its  ac- 
complifhment  only  by  the  continual  dependence  of  the 
church  on  Chrift,  for  wifdom,  righteoufnefs,  and 
ftrength,  and  continual  gratitude  and  praife  to  him  for 
fuch  fupplies,  . 


112  Gre.it  Advantages  fn'ofn  receiving       [Sund.  16^ 

Ifaiah  abounds  with  cmphatical  declarations  of  the  per- 
petiial  adiance  which  the  church  ihould  phcejn  Chrift. 
He  exprelles  the  converlion  of  the  Heathen  world  to  the 
true  faith  thus.  The  iJJes  Jhall  wait  v.pcn  me^  and  upon  my 
arm  fl J  all  they  trull.  The  iame  prophet  relates  the  Re- 
decracr*s  grand  proclamation,  where  majeity  and  mercy 
appear  in  tiieir  brighteft  forms.  Mis  proclamation  runs 
thus.  Look  I'Jito  m^^  and  be  yefa-ved,  all  ye  cnds^  of  the  earthy 
fcr  I  am-  God,  and  there  is  none  elfe,  I  have  [worn  by  ?nyfelf^ 
the  ivcrd  is  gone  out  ofwy  mouth  in  right e oaf ncfs,  and  Jlyall  not 
rettirn^  unio  ?ne  every  knee  Jhall  bovu,  every  tongue  Jl:)  all  five  ar  ^ 
Surely-  J}:)all  one  fay,  in  the  Lord  have  I  '  right  eoufnefs  and 
firenph,  unto  hlvi  fball  meyi '  come,  and  all  that  are  jncenfed 
^galrifi  hinufijall  be  afoanied.  In  the  Lordfjall  all  the  feed 
^  Lfrael  be  juftlfed,  and  in  him  fnall  they  glory,     Ifa,  xlv. 

Here  the  So3i  of  God  prefents  himfelf  in  all  the  glory 
of  his  divine  perfon,  and  all  the  eiiicacy  of  his  grace,  as 
the  obie(5l:  of  faitli,  and  the  author  of  ialvation.  Look 
wfUo  me,  fays  he,  ve retched,  ruined  tranfgrefjors  ;  Look  unio 
VIC  dyi?ig  on  the  crofs  as  your  vldini  ;  not  by  your  oivnfrength 
er  virtue,  but  by  dependence  on  ?ne,  beyefaved,  clearfed  from 
guilty  reconciled  to  God,  refcued  from  the  do7mnion  of  fin. 

Do  you  afk,  who  are  invited  to  partake  of  this  inef- 
timable  benefii:  ?  All  the  ends  of  the  earth  :  people  of  cvei  j 
Fiation  under  heaven,  of  every  ftation  in  life,  of  every 
condition,  and  of  every  character,  not  excepting  the  chief 
of  iinners. 

Do  you  ails:,  is  it  pofllblc  that  in  a  v/ay  fo  fliort^  fo 
iimpje,  merely  by  dependence  on  Jefus  ChrUt,  innumer- 
able millions  ihould  be  faved  ?  It  is  not  only  poPilble,  but 
certain, /or  i^;;^  Gcii  ;  therefore  alhfufiicient  to  fave  all 
who  come  unto  me,  be  the  multitude  ever  fo  great,  or 
their  cafes  ever  fo  dcfperate.  And  be  fides  me  there  is  none 
othei\  Such  is  my  compaiiionate' call.  AncJ  this  is  my 
inviolable  decree  ;  I  have  '  not  oiily  fpoken,  but  /  have 
fivorn  by  my  [elf,  the  vuord  is  gone  out  of  my  mouth  in  righteouf- 
nefs ;  that  word  v/hich  relates  to  the  grandeilof  all  fub- 
jccts,  and  the  moil  important  of  all  interelts,  is  planned, 
adjuiled,  and  unalterably  determined — ^It  fhall  not  re- 
turn, neither  be  repealed  by  me,  nor  fruftrated  by  any 
other.  To  me  every  knee  f mil  bow  :  every  foul  of  m^an, 
in  order  to  inherit  eternal  life,  juiall  fubmit  to,  and  de- 


Chap.  16,]         Chriji's  Definition  of  Faith.  US 

pend  wholly  upon  me,  as  an  obnoxious  criminal,  as  an 
indigent  creature,  and  obtain  falvation  wholly  through 
my  atonement.  To  me  every  tongue  Jhall /wear ^  renounc- 
ing every  other  truft,  they  fhall  confide  in  me  alone, 
and  pubUcly  profefs  they  do  fo  before  the  world.  And 
this  fhall  be  the  form  of  their  oath  and  the  tenor  of 
their  heart-felt  confeflion,  each  member  of  my  church 
ihall  fay,  Surely  in  the  Lord  have  I  righteoufnefs^  the  expi- 
ation of  all  my  iniquities,  the  obedience  the  .  law  de- 
mands, and  ftrength  for  encreafmg  improvement,  and 
fandification  of  foul. 

To  this  fovereign  decree,  the  prophet  fets  to  as  it 
were  his  feal,^  and  in  a  tranfport  of  joy  foretells  the  ac- 
compliihment  of  it.  To  him^  this  great  and  gracious 
Redeemer,  Jhall  mm  come.  I  fee  them  flying  a*  clouds 
for  multitude,  and  as  doves  for  fpeed.  They  believe  the 
report  of  his  gofpel,  and  receive  of  his  fulnefs.  Whilji 
all  they  who  are  incenfed  againjl  him^  not  able  to  brook 
fuch  abfolute  dependence  upon  him,  nor  bear  his  holy 
government,  Ihall  be  afhamed.  The  fig-leaves  of  their 
own  virtues  and  endowments  fliall  neither  adorn 
them  for  glory  nor  fcreen  them  from  wrath  ;  but  a- 
bandon  them  to  vengeance,  and  cover  them  with  con- 
fufion  5  whilft  all  the  feed  of  IJrael^  the  whole  company 
of  true  behevers,  fhall  be  juftified  in  the  Lord.  Againft 
them  no  accufation  fliall  be  valid,  or  condemnation  take 
place  ;  far  from  it,  for  fo  magnificent  is  the  Savior's 
majefly,  and  fo  beyond  our  ideas  the  merits  of  his  life 
and  death,  that  in  him  they  fhall  not  only  confide,  but 
glory  J  not  only  be  fafe,  but  triumphant  ;  able  to  chal- 
lenge every  adverfary,  and  to  defy  every  danger. 

For  this  admirable  expofition  (though  a  little  altered) 
of  a  very  capital  fcripture,  the  reader  is  indebted  to  the 
late  feraphic  Mr.  Harvey,*  But  with  or  without  his 
ilrikiiig  comment,  it  proves  beyond  a  doubt,  that  Jcfus 
Chrijl  mufl  be  acknowledged  the  author  of  all  our  fal- 
vation ;  it  marks  in  the  flrongeft  lines  that  true  faith  in 
him,  is  the  perpetual  dependence  of  the  foul  on  his  grace 
and  power.  It  proves  alfo  that  to  conceive  any  thing 
to  be  faith  in  Chrift,  w^hich  does  not  amount  to  an  ab- 
folute conliant  dependence  on  him,  is  to  contradid  this 

*  See  iais  Letters  to  the  Rev.  Mr,  Wejle^^  p.  33. 
P 


11 4  Greal  Advaniages  from  recehing     [Sund.  16j 

authentic  and  full  reprefentat ion  of  faith  ;  to  degrade 
the  importance  of  Chrift  to  his  church  ;  and  greatly 
obfcure,  if  not  aboliili  his  glory.  For  to  fuppofe  it  is 
Chriftian  faith  to  allow  Jcfus  Avas  no  impoftor  in  what 
he  taught,  or  even  that  his  death  was  a  vicarious  facri- 
iice  for  lin,  is  to  give  hinn  very  little  glcry,  in  compari- 
fon  of  maintairing  uninterrupted  dependence  upon" 
him.  In  one  light,  he  appears  only  like  a  common  bene^ 
fador  to  whofe  paft  generous  deeds  and  toils  we  {land 
greatly  indebted.  In  the  other,  he  is  our  contimml  fnp^ 
port^  of  whom  we  may  fay  in  triumph,  The  Lord  is  my 
light  and  my  life^  whom  thenJJjall  I  fear  ?  The  Lord  is  the 
fireyigth  of  my  if e^  of  whomtben'flmll  I  be  afraid  ? 

The  New  Tellament  perfectly  concurs  with  the  01d> 
$0  place  Chrifc  in  this  glorious  point  of  view  before  us- 
St.  Paul  and:  St.  Peter  reprefent  the  faith' of  the  Chriftian 
church  as  the  fame  incelfant  dependence  upon  the  Lord 
fefiis^  which  the  feveral  parts  of  a  lofty  temple  bear  up- 
on its  foundation,  Ephef  ii.  21.  1  Pt"/.  ii.  4.  Iheya- 
gain  explain  this  dependence  by-  the  union  which  the 
members  of  the  body  have  with  the  head,  Ephef  iv.  1 5. 
tvhillL  lefus-  himfelf  compares  it  to  the  union  fubfifting 
between  the  branches-  and  the  vine. 

But  none  of  tllefe  icripture  images  are  ufed  with  prc^ 
priety  or  truth,  unlefs  by  faith  in  the  only  begotten  Soil 
of  God,  be  m.eant  heart-felt  dependence  on  him  perpet- 
ually, fcr  gracious  iniluences,  blefiings,  and  falvai-ion. 

It  is  needlefs  to  add  more  fcripture  proo£  But  it  is 
of  the  hlghell  importance,  that  you  examine  yourfelf; 
where  the  flrefs  of  y-our  dependence  for  the  welfare  of 
your  foul,  refts  ?  Where  are  you  looking  for  pardon; 
llrcngth,  comfort  and  fan  edification  ?  Is  it  to  your  own 
repentance,  endeavors,  prayers,  an d^ good  qualities,  of 
through  them  all,  to  the  exhauftlefs  treafury,  God  has 
provided  for  poor,  guilty,  helplefs  men,  in  the  perfon  of 
the  Savior  ?  Bleifcd  are  you,  if  you  have  a  teflimony  in 
your  confcience,  that  lamenting  your  natural  ignorance 
and  blindnefs,  you  call  upon  the  Lord  to  enlighten  your 
mind,  and  to  give  you  a  diftinct-  effedtual  perception  of 
the  great  things  which  concern  your  everlafting  peace. 
BleiTed  are  you,  if  feeling  your  utter  inability  to  ftand 
aco[uittcd  before  Cod,  by  your  reformation,  duties.  and> 


Chap.  16.]         Chiijl^s  Depiitlon  of  Faith.  iV3 

prayers,  you  have  no  hope  but  in  what  Chrift  has  done 
and  futTered.  Bieffed  are  you,  if  afili6led  with  tlic 
ftrength  of  yoy  r  corruptions,  and  longing  for  more  love 
to  God  and  man,  you  depend  upon  Chriil:  to  work  this 
divine  change  in  your  mind.  This  is  to  believe  in  the 
only  begotten  Son  of  God,  without  partiahty  and  with- 
out Iiypocrify.  This  is  a  dependence  which  the  Vv^ord  of 
God  declares  ilial^  never  be  confounded.  The  giv^r  of 
every  good  and  perfecf  gift  bellow  it  upon  you,  if  you 
poiiefs  it  not :  and  if  you  do,  increale  it  iliil  more 
abundantlv. 


P        RATE         R, 

fuUed  to  the  pr ceding  Ck^pters  on  Faith  in  Chrijl, 

Glory  be  to  Thee,  O  Lord  andheav^ 
jcnly  Father  for  laying  help  upon  one  mighty  to  fave  ; 
one  chofen  from  amongft  the  people,  and  for  command- 
ing Hs  to  place  our  whole  aiiiance  in  him_. 

But  thou  knoweft,  O  Lord,  our  pride  and  unbelief-; 
how  unwilling  Vv'e  are  to  confefs  our  finfulnefs,  or  make 
application  to  him,  who  alone  can  deliver  us.  Give  un- 
to us  grace  to  believe  on  the  name  of  thy  only  begotten 
Son  :  to  'dr?.w  nigh  to  thee,  depending  only  on  his  a- 
toning  death,  and  meritorious  righteoufnefs,  as  our 
vWiole  fafeguard  from  the  wrath  to  come.  Fill  us  with 
folid  peace  and  lively  hope  towards  thee,  through  our 
faith.  Though  confcious  of  daily  defilement  in  our- 
felves,  and  infinite  purity  in  thee,  may  we  have  boldnefs 
to  enter  into  the  hoiieft,  through  the  blood  of  Chrift, 
and  cry  unto  thee  Ahha^  Father. 

May  we  knew  our  need  of  inftruclion  in  righteouf- 
nefs ;  and  in  reading  thy  word  and  in  prayer  ;  depend 
upon  Chrift  the  wonderful  counfellor,  to  reveal  to  us  by 
his  fpirit,  what  is  for  our  profit.  Help  us  againft  our 
vain  conceit  pf  wifdom  and  underftanding  in  ourfelves, 
that  we  m.ay  draw  nigh  to  Chrift,  to  anoint  us  with 
eye-falve,  Rev.  iii.  1 8.  tliat  we  may  receive  our  %ht, 
and  be  made  v/ife  unto  falvation. 


116  The  Foundation  of  Faith.  [Sund,  17. 

And  as  thou,  O  Lord  God,  knoweft  all  our  weaknefs, 
and  our  enemies  are  open  in  thy  fight,  may  our  fouls  be 
flayed  upon  thee,  affured  that  thou  wilt  come  with  a 
ftrong  hand,  and  thy  arm  Ihall  rule  for  thee.  Inftead 
of  yielding  to  doubts  and  fears  (ever  ready  to  affault  us,) 
may  we  cleave  with  full  purpofe  of  heart  to  our  head 
and  Redeemer,  and  be  ftrong  in  the  Lord  and  the  pow- 
er  of  his  might ;  walking  uprightly,  working  righteouf- 
jiefs,  and  in  all  things  adorniu)^  our  profefTion. 

We  pray  for  the  fpirit  of  wifdom  and  revelation  in 
the  knowledge  of  thy  Son,  that  his  power,  love,  and  all. 
fufficient  mediation  may  be  our  chief  joy,  and  richell 
treafure  ;  that  when  the  trying  hour  of  our  dilTolution 
draws  nigh,  and  natural  life^  with  all  its  comforts,  is  a- 
bout  to  ceafe  forever,  we  may  know  in  whom  we  have 
believed,  and  that  he  is  able  to  keep  that  which  we  have 
committed  unto  him,  and  to  fave  us  for  his  own  name 
and  truth's  fake  with  an  everlafting  falvation. 

We  beg  thefc  bleflings,  O  heavenly  Father,  in  depend- 
ence upon  our  only  Savior,  Jefus  Chriji^  who  liveth 
and  reigneth  with  Thee,  and  the  Holy  Ghoft,  one  God. 
Amen. 


SUNDAY    XVIL 

oooooooooooo 

CHAPTER    XVIL 

The  Foundation  of  Faith  in  the  Lord  Jesus  Christ. 

O  OD,  who,  in  infinite  grace,  planned 
the  method  of  falvation  through  Chrift,  has  not  only 
commanded  us  to  believe  in  him,  but,  from  the  entrance 
of  fm  into  our  world,  he  began  to  reveal  the  glory  of 
the  Redeemer,  on  whom  we  are  to  truft. 
,  This  teftimony  is  the  rational  immutable  foundation 
of  Chrijiian  faith.  And  from  this  ample,  infallible  tefti- 
uiony  which  God  hath  given  of  his  Son,  I  ihall  prove 


Chap.  17.]  m  the  Lord  Jefus  Chnjl.  1 17 

there  is  no  part  of  our  mlfery  as  fmners,  for  xvliich  an 
all-fufEcient  remedy  is  not  provided  in  the  perfedions 
which  Jcfus  poiieffes,  and  the  offices  he  executes. 

Every  man,  it  has  been  fliovi^n  above,  is  chargeable 
with  the  fm  of  rebellion  againft  his  Mafter.  Confe- 
qucntly,  every  man  ftands  expofed  to  the  curfe  of  God's 
\4olated  law :  and  no  fooner  do  we  ceafe  to  difpute  with 
him  about  the  juilice  of  his  plaineft  declarations,  than 
we  confefs  ourfelves  guilty,  and  in  danger  of  eternal  ruin. 

The  hrft  queilion  then,  of  utmofl  moment  to  be  re- 
folved,  is  this,  what  fufficient  warrant  has  a  fmner  and 
a  rebel,  when  he  calls  upon  the  name  of  Chrifl,  to  de- 
pend on  his  blood  as  a  propitiation  for  fm,  in  the  fight 
of  God  ? 

The  anfwer  returned  by  the  divine  record  to  this 
queftion,  is  fufficient  to  give  ftrong  confolation  to  the 
moft  guilty,  who  in  earneil  feek  acceptance  with  their 
Maker  :  for  the  divine  record  difplays  the  infinite  maj- 
efty  of  Chrift.  In  the  begimiing  the  WORD  was  with 
God,  a  fid  the  WORD  ivas  God,  All  things  'were  made  by 
hirriy  and  without  him  was  not  any  thing  made  that  was 
made,  John  i.  1- — 3.  By  hi?n  zvere  all  things  created,  that 
are  in  heaven,  and  that  are  in  earth,  lifible  and  invifible^ 
whether  they  be  thrones,  or  do?mmons,  or  principalities,  or  pow- 
ers, all  things  were  created  by  him,  and  for  him,  and  he  is  be- 
fore  all  things,  and  by  him  all  things  conftfi.  Col.  i.  16,  17. 

On  account  of  this  original  glory,  wiien  the  Redeem- 
er came  into  our  world  to  fave  that  which  was  loll, 
though  he  was  in  appearance  but  a  weeping  babe,  born 
in  a  ftable,  and  laying  in  a  manger,  yet  at  that  moment 
the  father  faid.  Let  all  the  angels  of  God  worfhip  hinu  For 
though  abafed  in  this  myllerious  manner,  he  is  God 
manifeft  in  the  flefh,  the  creator  of  of  angels.  He  is 
Emmanuel,  God  with  us. 

In  this  chara(^er,  drawn  by  the  Holy  Ghoft,  behold 
the  proper  object  of  every  ruined  iinner's  dependence. 
See  with  what  reafon  you  are  commanded  to  confide  in 
him,  who  at  the  very  time  his  appearance  in  the  likenefs 
of  our  finful  fiefh  was  foretold,  and  his  glory  proclaimed 
by  the  prophetic  herald  in  this  magnificent  ftyle,  Unto 
i/s  a  child  is  born,  unto  us  a  fan  is  given,  a?id  the  governmait 
Jhall  be  upon  his  fhouldcrs,  and  his  naviefhall  be  called  won- 


i'lS  The  Foundation  of  Faith  [Sunc.  17^ 

^€rfuh  counfellor,  the  MIGEFTGOD,  the  everlafting  Faih^ 
/r,  the  Prince  of  Peace.  Ifai.  ix. 

Had  the  Lord  of  Hofls  only  declared,  that  one  of  fuck 
Infinite  majefty  would  be  favorable  in  any  degree  to  fm- 
jners,  and  plead  for  them  with  the  Father^  that  they  might 
he  forgiven,  this  would  have  juftified  our  dependence 
upon  him.  For  a  Redeemer,  poiTeiTed  of  infinite  perfec* 
^tions,  muftbe  a  fit  objed  of  confidence  to  the  foul  hum- 
bled for  fin,  fuppofing  he  had  been  pleafed  to  declare  hh 
merciful  difpofition  towards  it.*  But  Chrifl  has  done 
much  more  than  fimply  declare  his  good  y/ili  to  the 
children  of  men.  The  depth  of  his  humiUation,  and  the 
pains  of  his  death,  are  coftly  aftoniihing  proofs  of  his 
love.  And  the  fame  infallible  record,  which  teaches  us 
that  the  Redeemer  is  our  God,  affures  us^  that  from  zeal 
to  manifeft  in  the  higheft  degree  the  divine  wifdom,  ho- 
iinefs,  and  grace  ;  and  from  pity  to  a  ruined  world,  he 
was  content  to  live  and  die  a  fvibiUtute  and  furety  for 
iinners. 

In  the  fulnefs  of  time,  according  to  that  counfel  of 
peace  between  the  Father  and  Son,  recorded  in  the  for- 
tieth Pfalm,  the  Savior,  who  is  Chrift  the  Lord,  was  born 
into  the  world  in  the  body  prepared  for  him  by  the  pow- 
er of  the  Holy  Ghofi;.  But  inilead  of  the  appearance 
which  the  carnal  Jezvs  wiihed  him  to  affume  (a  conquer- 
or over  all  enemies  to  his  nation,)  he  was  counted  as  no 
man.  And  though  men  in  the  lowefl:  ftations  have  gen- 
erally the  fcwefi:  troubles,  his  cafe  was  the  reverfe,  the 
reverfe  of  the  grandeur  of  princes,  and  the  tranquility  of 
the  vulgar.  Pre-eminence  in  the  multitude  and  weight 
of  his  forrows,  and  the  very  firfl:  place  amongfi:  the  op- 
prefTed,  was  his  only  external  diftinclion.  Yet  a  man 
of  low  condition  in  the  midfi:  of  troubles  may  have  a 
high  character,  at  lead  an  untainted  one  :  but  Jefus  made 
himfelf  of  no  reputation  ;  he  bore  that  vile  character  be- 
fore men,  which  man  bore  before  his  Maker,  the  horrid 
character  of  a  blafphemer  :  nay  he  ftooped  ftill  lower, 
and  not  only  fiiood  as  a  criminal  at  the  bar  o^Pilate^hut 
appeared  fuch  by  imputation  in  the  eyes  of  God.  A7id 
the  Lord  hath  laid  on  him  the  iniquity  of  us  alL  Malefac-. 
tors  are  charged  only  with  the  crim.es  they  have  done, 
arid  with  only  a  few  of  thofe.     The  fcripture  defcribe^ 


CJhap.  17.j  intheLordJefus  Chriji,  11^ 

this  unparalleled  fufFerer,  as  Oppreffed  with  the  innumer- 
able and  abominable  crimes  of  multitudes,  like  fands 
upon  the  fea  iliore,  and  with  all  the  fms  of  each  individ- 
ual in  thofe  multitudes.  A  weight  much  more  terrible 
to  fudain,  than  we  are  able  to  conceive ;  though  we  know 
this,  that  the  curfe  of  the  law  was  a  weight  fuihcient  to 
cruih  a  world  :  for  when  legions  of  angels,  who  exceJ 
in  ftrength,  abufed  that  ftrength  againft  the  law,  it  funk 
them  from  the  higheft  heaven  to  the  loweft  hell. 

yefm  undertook  to  bear  this  weight.  He  zvas  made 
fi'iu  i.  e.  a  lin-ofFering  and  a  curfe  for  us  \  he  interpofed 
his  facred  body  between  the  load  of  wrath  from  above^ 
and  us  the  heirs  of  wrath  below.  Tnftead  of  that  high 
ineffable  communion  of  love,  which  he  maintained  with 
his  Father,  he  was  content  to  feel  the  exquilite  torture 
of  being  forfaken  of  him.  It  pleafed  the  Lord  to  bruife 
him.  And  now  he,  whi>  was  like  ajheep^  dumb  before  hi: 
Jhearers^  is  dumb. no'  longer.  The  Lamb  of  God,  wheiu 
brought  to  this  moil  dreadful  flaughcer,  opens  his  mouthy 
and  pity  itfelf  muft  cry  for  pity.  The  impious  language 
of  his  murderers,  was,  where  is  now  thy  God  ?  Behold^, 
in  the  prodigious  pangs  of  his  foul  fomething  like  the 
fame  language  comes  from  his  own  mouth  ;  He  cries 
out,  my  God  i  my  God!  why  hail  thou  forfaken  me  ? 
Thus  fcripture  delineates  the  Redeemer's  humiliation  ; 
nor  with  lefs  exadnefs  afcertains  the  end  for  w^hich  He 
{looped  thus  low,  and  the  everlafting  benefits  He  thus 
fecured  to  ail  his  faithful  dependents.  Notwithftanding 
he  paid  fo  dearly  for  it,  yet  in  fpite  of  all  the  oppoiition 
from  the  enemy  of  finners,  and  from  iinners  themfelves. 
He  obtained  a  perfeA  conqueft,  dying  with  this  word  of 
tranfport  in  his  mouth,  //  is  finijhed.  The  debt  of  penal 
iuffering,  and  of  perfcd  obedience  to  the  law',  is  pai^'; 
the  powers  of  hell  arc  vanquiihed,  and  God  is  well* 
pleafed. 

Ponder  this  marvellous  tranfadion,  this  horrible  tor- 
ment and  death,  fuflained  by  Him,  who  liveth  for  ever- 
more. Confider  deeply  the  ignominy  of  hisabafement, 
and  the  extremity  of  his  anguifh,  all  endured  with  no 
other  view,  than  to  make  atonement  for  fm,  and  pur- 
chafe  redemption  for'all  who  fhould  ever  trufl;  in  his 
lamc.     Confider  this  fad,  and  then  you  mult  fay,  it  is^. 


I20  The  Foundation  of  Faith  [Sund.  17* 

not  poffible  for  the  moft  afflicled  confcience  to  defire  a 
furer  foundation  to  truft  in  for  pardon  "and  acceptance 
with  God.  What  can  the  law  demand  of  you  either  to 
exempt  from  fufTcring  its  penalty,  or  as  a  title  to  eternal 
life,  which  this  vicarious  obedience  and  facrifice  of  God 
maniteft  in  the  flelh,  has  not  abundantly  provided  in. 
behalf  of  ^11  true  believers  ? 

I  will  fuppofe  your  fms  enormous,  and  crying  with 
the  loudeft  cry  for  vengeance  :  lliil  can  they  have  fo 
much  weight  to  condemn  you^  who,  in  anguifli  for  your 
offences,  depend  upon  Jcfus,  as  the  blood  of  an  incarnate 
God,  has  to  clcanfe  you  from  all  fin  ?  Who  dare  fay, 
your  offences  have  difhonored  God's  law,  fo  much  as 
the  obedience  and  death  of  the  Redeemer  has  magnified 
£t  ;  or  that  thofe  tranfgrefTions  have  not  been  fully  ex- 
piated, for  which  the  Law-giver  himfelf  iubm.itted  to  be 
put  to  death  ?  Though  you  are  ihocked  at  the  daring 
prefumption  of  expecting  pardon,  on  the  vague  notion 
ef  m.ere  mercy,  now  your  underflanding  is  enlightened, 
and  your  confcience  faithful  in  its  rebukes  ;  though  you 
cannot  give  Jnto  the  modiili  religion,  which  leaves  the 
juftice  of  the  Moft  High,  and  the  law  of  the  Mofl  Holy 
deftitute  of  their  due  honor  ;  nor  truil  to  obedience  ,and 
future  amendment  to  atone  for  pafl  offences :  yet  ftedfaftly 
fix  your  eyes  on  the  matchlels  ranfom  paid  by  J  ejus  on 
the  crofs.  See  there  the  glory  of  the  holy  God,  recon- 
ciled with  the  falvation  of  criminals  :  fee  there  the  juf- 
tice of  God  appear  more  awful  than  if  mercy  had  been 
excluded  ;  and  m^ercy  more  amiable,  than  if  juftice  had 
been  given  up.  See  how  vengeance  and  forbearance 
there  meet  together  ;  vengeance  on  the  crucified  Re- 
deemer, and  for  his  fake,  forbearance  to  all  believing  pen- 
itents. See  there,  wrath  and  love  kifs  each  other  ; 
wrath  towards  the  divine  Surety  and  Subflitute,  love  to 
infolvent  finners.  By  this  infinitely  wife  contrivance, 
every  honor  done  to  the  criminals  is  an  honor  done  to 
the  law,  becaufe  they  receive  it  only  through  the  fatis- 
fadion  and  obedience  paid  to  it  by  their  furety  :  and  all 
the  refpecl  put  upon  the  law,  puts  refpecl  alfo  upon  the 
criminals,  becaufe  He  who  undertook  to  pay  their  debt, 
:andbear  their  curfe,  is  God  and  man  in  one  Chrift. 


Chap.  17.]  /« the  Lord  Jefus  Chrijh  1 2  i 

Is  net  this  tranfadlion  a  folid  ground  of  peace  to  tlio 
broken  in  heart  ?  A  tranl'adion  in  whidi  God  holds 
forth  his  equal  Son  to  be  a  propitiation  for  fin,  through 
faith  in  his  blood,  that  He  might  he  jujl^and  yet  the  jujiifier 
cf  all  who  believe  in  Jefus,  What  cloud  fo  black  can  hang 
over  the  mind,  which  this  truth  is  not  able  to  difpel  ?  It  is 
dcfigned  to  give  light  to  them  that  lit  in  darknefs  and 
the  Ihadow  of  death,  and  to  guide  their  feet  into  th'«:; 
way  of  peace. 

Further,  this  ground  foi*  depending  on  the  Lord  Jefus 
Chrif  to  obtain  forgivenefs,  will  be  found  flill  more  a- 
daptcd  to  our  guilty  ftate,  wJien  you  knov%^  the  way  in 
which  men  become  partakers  of  Chrift.  The  great  gen- 
erally fell,  even  what  they  call  their  favors.  Powerful 
recommendations,  or  long  fervices,  only  induce  them  to 
give  preferment.  Far  otherv/ife,  as  our  impotent  con- 
dition requires,  is  the  cafe  refpecling  our  pardon  from 
God.  No  Vv'orks  of  righteouUiefb  are  required  to  htjitjl 
performed  as  a  recommendation,  no  fctofholy  tempers, 
or  flock  of  moral  virtue.  Thefe  are  fruits  which  ever 
follow^  upon  true  belief  in  Chrift,  and  from  grace  receiv- 
ed by  conftant  dependence  upon  Him.  The  invitation 
to  fmners  is  expreifed  in  the  moft  encouraging  terms. 
Ho  I  e\jery  one  that  thirfteth^  come  ye  to  the  'waters ,  and  be 
{hat  hath  ?io  money,  (no  fingle  valuable  quality,)  yea,  cc?ne^ 
buy  zL'ine  and  milk  zuithout  money,  and  without  price.  Ifa.  Iv. 
The  Son  of  Man  is  comeHofeek  and  to  fave  that>rjuhich  was 
lojl  ;  the  ungodly,  fmners,  enemies  to  God.  Can  k 
confcience,  loaded  with  crimes  of  largefl  fize,  of  deepefi; 
dye,  and  beyond  number,  conceive, a  refuge  more  adap- 
Lcd  to  its  diilreiled  condition  ?  or  more  free  proniiles  of 
reconciliation  and  peace  with  God  ? 

But  ihould  neither  the  divinity  of  the  Redeemer,  :;or 
the  merit  of  his  facrifice,  nor  his  ijwitations  to  all  who 
thirfl  for  falvation,be  fulliclent  to  engage  youi'  entire  de- 
pendence on  Him  for  pardon,  there  is  11:111  another  ground 
for  truiling  in  Him,  his  office.  Every  high-prieft,  fays  the 
fcripture,  taken  from  among  men,  is  ordained  for  men  :  idl 
his  influence  and  power  is  to  be  employed  for  their  fpir- 
itual  good .  Tfie  things  appointed  for  him  to  do,  ftrong- 
ly  prove  this  ;  for  he  was  to  offer  gifts  and  facrifices  for 
is  J  facrifices  to  make  an  atonement,  and  gifts,  on  ac- 

Q 


12?  The  Foundation  of  Faith,  [^Sund.  17. 

count  of  which,  it  became  God  to  continue  his  favor, 
though  forfeited.  The  one  grand  indifpenfable  qualifi- 
cation therefore  for  the  office,  was  a  heart,  which  knew 
how  to  have  compaflion  on  them  that  are  ignorant,  and 
out  of  the  way  of  duty  and  iafety. 

But  this  office  of  high-prieft,  and  its  fun<5lions,  we  arc 
infallibly  taught,  were  only  deligned  to  fervc  unto  the 
example  and  fhadow  of  heavenly  things  ;  i.  e.  to  be  a 
v/ay  of  teaching  us  by  objedls  of  fenfe  the  office  which 
the  Lord  Jefiis  Chrljl  bears  in  the  higheft  heavens,  and 
what  finners  are  to  exped  from  Him.  Ke  is  made  a?i  high" 
prieji  of  good  things  to  conie*  He  is  e?2tered  with  his  ciun. 
blood  into  heaven  itfelfj  to  appear  in  the  prefence  of  God  for  us: 
confequently  is  under  the  flrongeft  engagements  of  office, 
to  mediate  eJBfeclually  for  all,  who  fhall  ever  come  to 
God  by  Him. 

And  left  we  Ihould  fear  we  are  too  mean  or  vile  to 
engage  his  moft  adive  pity,  particular  mention  is  made 
that  He  is  touched  with  a  feeling  sf  our  infirmities^  having 
been  in  all  points  tempted  like  as  we  are,  yet  without  ftn. 
Therefore,  from  an  experimental  knowledge  of  all  our 
difficulties,  hardfhips,  and  diftrefTes,  he  hath  that  exquif- 
itely  tender  fympathy  v/ith  us,  which  otherwife  would 
not  have  been  poffible. 

Is  your  fpirit  then  wounded  by  fin  ?  Liften  not  to 
your  fears  ;  parley  not  with  the  accufer  ;  look  to  the 
InterceiTor  for  the  tranfgrcfTors.  He  muft  firfl  prove 
falfe  to  the  engagements  of  his  moft  holy  office,  and  do 
violence  to  the  bowels  of  mercy  which  conftitute  his 
fitnefs  for  it,  before  your  humble  dependence  on  hit 
blood  and  interceffion  can  be  difappointed. 

After  aUwe  have  advanced,  blefTed  be  God,  there  re- 
mains yet  another  ground  of  confidence  in  the  Savior 
forremiffion  of  fins,  to  all  who  call  on  Him,  I  mean  re- 
peated alfiirances  from  God,  that  the  facrifice  of  his  Son, 
is  in  his  fight  a  complete  atonement  for  their  fins,  who- 
believe  in  the  name  of  Ghrift,  and  fliall  fave  them  for 
evermore.  Declarations  of  this  import  are  fo  many,  that 
we  can  felecl  only  a  few  of  the  chief. 

Ifaiah,  in  his  afPeding  account  of  this  great  event, 
having  afiirmed  that  Jefus  fuffered  as  a  fubftitute  for  fin- 
zjers,  baing  wounded  for  our  tranfgreifions,  and  bruifcd 


Chap.  17.]         in  the  Lord  Jefus  Chriji,  1J5 

for  our  iniquity ,thus  magnificently  defcribes  the  eiEcacy 
of  his  fufFerings  :  He  Jhallfee  of  the  travel  of  his  foul^  and 
fhall  be  fatisfied  :  by  his  knowledge fh all  my  righteous  fervaiit 
juHify  many  ;  for  he  Jhall  bear  their  iniquities  ;  bear  them 
'away^  as  the  fcape-goat  did,  carrying  them  into  the  path- 
lefs  wildernefs,  no  more  to  be  found,  though  fought  for 
by  the  malicious  tempter  and  accufer.  ^ 

The  angel  Gabriel  is  commiilioncd  to  revive  the  heart 
of  Daniel^  greatly  beloved  of  God.  For  this  purpofe  he 
affures  him,  that  v^^hen  Mejftah  the  prince  was  cut  off. 
He  fliall,  in  that  oblation  of  Himfelf  on  thecrofs,  accom- 
plifh  a  work  of  infinite  glory  :  lie  fhall jinifh  tranfgrejjion^ 
by  expiating  it,  and  redeeming  all  from  its  curie,  who 
ihould  believe  in  Him.  Heff:>all  make  an  end  of  fin  ^  by 
delivering  (in  virtue  of  his  death,)  all  from  its  deteftablc 
dominion,  who  fliall  call  upon  Him.  lie  f nail  make  recon^ 
-ciliation  for  iniquity^  by  a  full,  perfedl:,  and  fuiEcient  facri- 
fice,  and  fatisfidiion.  He  Jhall  bring  in  everlafiing  right' 
eoufnefs^  a  righteoufpefs  which  will  juftify  all  who  be- 
lieve, throughout  all  ages,  and  with  which  everlafi:ing 
life  fi:ands  connected  by  the  promife  of  God.  After  the 
leftimony  of  a  prophet,  and  an  angel,  hear  the  voice 
of  God  from  heaven  :  This  is  my  beloved  Son,  in  whom  I 
42m  well  pie afed.  His  lifdand  death  magnifies  my  law, 
redeems  finners  from  its  curfe,  and  is  of  all  things  on 
earth,  or  in  heaven  incomparably  the  noblefi:  in  my  eyes. 
The  Redeemer  himfelf  bears  the  fame  ftrong  atDeftation 
to  th€  ciHcacy  of  his  death,  as  the  falvation  of  his  church. 
Godfo  loved  the  world  J  that  he  gave  his  only  begotten  Son,  to  the 
ind,  that  all  who  believe  in  him  fjould  not  perijh,  but  havg 
iverlafiing  life.  My  fejh  I  give  for  the  life  of  the  world,-^ 
This  is  my  blood  of  the  New  Tcfiamc7ii  fijed  for  the  rcmijfion 
cf  the  fins  of  many.  Weigh  well  thefe  decifivc  teftimonies. 
They  v/ill  conilrain  you  to  fay,  nothing  more  could 
have  been  done  to  take  away  every  objeclion,  a  guilty 
wounded  fpirit  can  make  againil  its  obtaining  forgive- 
nefs.  With  ^^-A  propriety  and  mercy  is  this  call  addrefT- 
cd  to  perifliing  fipiners  :  Come  unto  Me  all  ye  that  labor 
and  are  heavy  laden,  and  I  will  refrefh  you.  My  body 
bore  your  fins  on  the  tree,  when  1  fuffered,  the  jufi:  for 
the  unjuft  ;  my  blood  was  ftied  to  cleanfe  you.  I,  the 
t>rightne£i  of  the  Father's  glory,  and  the  cxprefs  image 


IQ4  The  Fotindatton  cfFmih  [Stjnd.  18, 

of  his  perfon,  who  uphold  dl  things  by  the  word  of  my 
power,  purged  away  lin  by  the  facrifice  of  myfelf,  and 
am  fet  down  a  mediator  on  the  right-hand  of  the  Majefty 
on  high.  Believe  therefore  on  me,  and  you  fhall  re- 
ceive remiffion  of  fins,  and  never  perifh. 


SUNDAY    XVIII. 


oeooooooooooo 


CHAPTER      XVni, 

*'  The  same  subject  c(1»ntinued, 

W  E  have  proved  the  exceeding  abund- 
ant grace  of  our  Lord  Jefus  Chrijl^  to  fave  from  the  guilt 
of  fm.  We  are  now  to  fhew  v/hat  foundation  there  is 
to  depend  upon  him  for  knowledge,  ftrength,  and  ever- 
lafling  falvation. 

As  man's  firil:  difobedience  fprung  from  his  impious 
defire  to  be  as  the  God's  in  knowledge  ;  the  righteous 
puniihment  of  his  fin,  was  extinclion  of  light  in  his  foul. 
Hence  we  are  born  blind  to  God,  and  the  things  of  God, 
though  the  knowledge  bf  them  be  far  more  defircable 
than  life  itfclf.  Hence  we  are  in  perpetual  danger  of  de* 
iuilon,  and,  by  our  lulls,  prejudiced  ftrongly  againft-the 
truth. 

In  thcfe  circumitanccs  God  is  pleafed  gracioufly  to  comi- 
mand  us  to  depend  on  the  Lord  Jefus  Chrifi^  to  recover 
our  fight,  and  enrich  us  with  fpiritual  knowledge.  To 
prove  the  reafonablenefs  of  this  dependence,  the  Father 
declares  he  hath  given  Chrift  for  a  light  to  the  Gentiles  ; 
to  open  the  blind  eyes,  7/2?.  xlii. 

Malachi  calls  him  the  fun  of  righteoufnefs :  for  as  the 
fun  in  the  firmament  difpenfes  invigorating  influence 
through  the  whole  earth,  unveils  the  face  of  every  object 
in  the  vifible  creation,  and  gives  it  to  be  feen  in  its  true 
fituation  :  fo  the  Redeemer,  by  his  v/ord  and  fpirit  feat- 


ChaI>.  1 8.]  in  ihe  Lord  JefusChri/i,  1,25 

tcrs  darkncfs  from  the  mind,  makes  divine  truth  vifiblc, 
and  ftrengtlicns  our  dim  faculties  to  behokl  the  glory  of 
the  Lord,  and  the  excelkncy  of  our  God.  V.acharias^ 
full  of  the  Holy  GhoU,  celebrates  the  appearance  of 
Chrift,  as  an  effeclual  teacher  of  men  in  things  of  the 
utmoft  moment,  which  the  ufeand  exercife  of  their  own 
rational  faculties,  could  never  have  difcovered.  He  calls 
Jcfus\X\Q,  day-fpring  from  on  high,  rifmg  through  the 
lender  mercy  of  our  God  to  give  hght  to  them  that  fit 
in  darknefs  and  the  fliadow  of  death,  and  to  guide  their 
feet  in  the  way  of  peace.  TheBaptift  points  him  out, 
as  the  perion  from  whom  all  the  divine  knowledge  pro- 
ceeds, which  ever  was  or  will  be  amongft  men.  This  is 
the  true  light,  that  lighteth  every  man  that  cometh  into 
the  world. 

The  Redeemer  himfelf  conhni;is  thefe  high  teftimo- 
nies,  when  the  Je^vs  'attempted  to  enfnare  him  by  tlicir 
fubtle  and  captions  quelHons.  He  fliid  unto  them,  I  am 
the  light  of  the  world  ;  what  poiiibility  then  is  thereof  de- 
ceiving me,  or  deluding  by  your  falihoods,  my  difciples  ? 
He  that  followcih  me  Jhall  not  walk  in  darknefs ^  but  fnall 
have  the  light  of  life.  How  could  he  more  ftrongly  aliert, 
that  he  came  to  make  the  way  from  earth  to  heaven  plain 
before  iinners. 

St.  Paul^  infpired  by  the  Holy  GhoR,  teaches  the^ 
church,  that  Chrift  is  m.ade  of  God,  unto  all  v/ho  believe 
wifdom  ;  and  that  Godwho  cuiifed  the  light  to  fbinc  out  of 
darknefs^  and  finned  into  our  hearts^  to  give  us  the  knowledge 
cf  the  glory  of  God ^  in  the  face  of  Jcfus  Chrift^  in  whvm  are 
all  the  ircafitres  of  ^vifdom  and  knowledge  hid :  covered  un- 
der the  veil  of  humanity,  and  the  depth  of  his  liumiilia- 
tion.  Obferve  the  ftrong  import  of  his  expreiljon  ;  the 
apoftle  d<)cs  not  fay"  treafurc  in  the  fmgular  number, 
though  this  implies  excellency  and  abundance  of  knowl- 
edge, but  trcafures.  '  He  doth  net  only  fay  irccfures 
though  this  would  have  greatly  enlarged  our  concep- 
tions ;  but  he  faith,  in  whom  ^z// the  treafures  of  wifdom 
and  knowledge  arc  hid.  So  that  nothing  pcrtainir-:?;  to 
fpiritual  life  and  godlinefs  can  be  imagined,  no  knowledge 
in  the  leaft  degree  profitable  to  poor,  weak,  hclplcf*,  fin- 
ful  creatures,  which  is  not  to  be  found  in  CJirift,/as  ift 
an  inexhauftible  miagazine,  provided  by  the  God  ofglory 
for  the  fupply  of  our  neceffitics. 


1 3(5  The  Foundation  of  Faith  [Snud.  18. 

In  this  cmphatical  manner  do  the  fcriptures  exalt 
Chrift,  in  liis  prophetic  office,  as  appearing  to  make  a 
complete  revelation  of  the  name  of  God,  his  will  and  de- 
signs concerning  us  j  and  after  having  delivered,  as  the 
prophets  before  him,  the  words  of  pure  truth,  he  w^as 
not,  as  they  impotent  to  imprefs  effedually  what  they 
taught.  This  prophet  of  all  ages  and  nations,  declares, 
/  will  fend  unto  you  another  comforter^  even  the  Spirit  of  truth  ^ 
hejhall  lead  you  into  all  the  truth. 

Do  you  then  feel  your  ignorance  in  religion  ?  and  be- 
wail the  dulnefs  in  your  underftanding  to  apprehend, 
fpiritual  things  and  a  wearinefs  when  your  attention  i» 
turned  to  them  ?  Are  you  grieved  to  find  fo  much  ob- 
fcurity  reft  upon  the  book  of  God,  when  it  is  before  you  ? 
Behold  your  relief.  The  Icripturc  exhorts  you  to  de- 
pend upon  Chrift  to  give  you  all  the  knowledge  you 
need.  What  can  induce  you  to  make  application  to 
him,  if  not  the  declaration  that  he  left  the  bofom  of  the 
Father,  to  declare  him  ?  What  can  encourage  our  utmoft 
confidence  of  fuccefs,  if  the  manner  in  which  his  church 
pubiilhes  their  fuccefs,  fails  ?  The  Son  of  God  is  come,  and 
hath  given  us  an  underjlanding,  that  we  may  know  him  thai 
is  true.  He  hath  "dven  us,  not  only  our  intelled:  which 
diftinguifhes  us  ix  the  world  of  animals,  for  this  was 
ever  common  to  all  men.  He  hath  given  us  not  only  the  re- 
vealed word,  which  deluded  pretenders  have  as  well  as  we, 
buthe  hath  given  us,  fay  the  faithful  in  Chrift, the fpirit  of 
wifdom  and  revelation,  in  the  knowledge  of  himfelf  the 
truth.  They  who  bear  this  teftimony,  were  once  as  ig- 
norant and  dark  as  you  can  be.  When  blind  Bariimeus 
cried  out,  Jefus,  thou  Son  of  David,  have  mercy  on  me,  that 
I  may  receive  my  fight,  they  that  ftood  by  faid.  Be  of  good 
comfort,  rife,  he^caUeth  thee.  But  the  fame  compaffionatc 
Savior  addrefles  thee,  thou  child  of  ignorance,  from  hii 
glorious  high  throne  in  terms  no  leis  kind  :  Icounfelthet 
io  buy  of  me  cyefalve,  that  thou  mayefi  fee,  have  the  knowl- 
edge of  God,  and  a  right  judgment  in  all  things. 
Light,  not  only  to  fee  the  way  of  Ufe,  but  to  difcover 
and  baffle  the  devices  of  the  enemy  :  for  before  Chrift 
ail  things  are  naked,  even  the  deepeft  counfcls  of  the  def- 
troyer,  and  all  his  cruel  fnarcs.  He  knows  how  with  e- 
qual  eafe  and  certainty  to  confound  his  force,  and  infat- 
«ate  the  author  of  -i^  fubtlety  and  malice.     He  came  to 


tnAf.  1 9.]     T/je  Ground  for  Faith  in  Cbrijl,  ^c.         1 57 

ruin  ail  his  contrivances  againft  the  faithful,  according 
to  the  name  of  glory  lirft  given  him,  Bryifer  of  the  Ser- 
pent's Head.  How  worthy  then  is  this  matchlefs  perfon 
Co  be  truftcd  with  imfhaken  confidence  for  our  inftru^or 
and  guide  all  our  days,  to  deliver  the  godly  out  of  every 
temptation,  and  preierve  them  fafe  unto  his  own?  king- 
dom. 


SUNDAY   XIX. 


•O0O00O00O09 


CHAPTER     XIX. 

Thi  Ground  for  Faith  in  Christ  to  turn  us  from 
ALL  Iniquity. 

Naturally  blind,  we  arc  aifo 

flaves  to  an  earthly,  fenfual,  devilifh  fpirit.  This  fad 
truth  is  often  felt  in  remorfe,  fhame,  lofs,  and  many  in- 
con  veniencies.  Thenwewifhourfelves  free ;  and  confident 
in  our  own  ftrength,  determine  no  more  to  yield.  But 
the  very  next  temptation  adapted  to  our  beloved  luft  pre- 
trails,  as  eafily  as  did  the  former  ;  fo  that,  foon  difliearteH- 
ed  by  repeated  foils,  we  give  up  the  all-important  conteft, 
we  begin  to  palliate  and  excufe  the  ignominious  da: 
▼ery,  which  we  find  no  heart  to  fhake  off. 

This  is  the  ftate  of  man.  And  take  notice,  experience 
concurs  with  fcripture,  to  prove  that  no  Ihare  of  good 
fenfe,  or  fuperior  learning,  or  good  education,  give  men 
power  to  refill  their  corrupt  nature,  any  more  than  fav- 
age  ignorance.  The  mofi:  thefe  advantages  can  do,  is  on- 
ly to  guild  thofe  lliackles  they  can  never  break,  and  flight- 
ly  conceal  from  the  fuperficial  eye  of  a  fellow-creature, 
what  ftill  galls  and  defiles  the  inner  man. 
#  This  fubjeftion  to  fin  is  grievous  to  a  foi'1  born  again, 
%&  the  infamy  of  vaffalage  to  a  free  citizen.  Enlightened 
to  judge  aright,  you  will  long  to  have  your  iniquities 
fubduedj  and  withoyt  ftrength  in   yourfelf,  you  will 


128  ThcGroimd  for  Fahb  in  Chr'ifi _         [Sund.  If, 

gladly  implore  deliverance  from  fuch  tyrannical  oppref- 
lion.  In  fure  and  certain  hope  of  this  deliverance,  God 
commands  you  to  depend  on  the  Lord  jefiis  Chrijh  To 
juftify  your  dependence,  a  diiplay  is  given  of  his  power, 
iuch  as  makes  the  fiighteft  fufpicion  of  m.ifcarriage  unrea- 
sonable to  the  lail  degree,  I- or  the  ancient  prophets  dcf- 
cribing  his  majeily,  call  him.  The  Lord  of  Hofis^  the  Lord 
'■  mighty  in  Battle^  if  bo  has  the  earth  for  his  foofjiool  and  heav- 
en for  his  throne  ;  the  light  for  his  garment  ;  the  clouds  for 
his  chariot  ;  the  thunder  for  his  voice  ;  aiid  all  the  legions  of 
angels  for  hisfervanis, 

Andleft  his  deep  abafement  of  himfelffhould  weaken  our 
idea  of  his  mighty  povvxr  to  fave,  v/e  have  a  very  particu- 
lar relation  of  the  wonder^  v/rought by  him  in  the  days  of 
his  fleih.  Innum.erable  multitudes  of  difeafed  and  impo- 
tent people  v/ere  brought  to  his  feet,  and  by  his  word  in- 
ilantly  made  v  hole,  every  one  of  them.  The  dumb  and, 
deaf,  the  blind  and  dead,,  his  energy  reflored  to  the  blelT- 
irig  of  life,  or  the  full  excrcife  of  all  their  faculties  and 
powers.  The  whole  creation  he  commanded  with  abfo- 
lute  Rvay,  Though  vvinds  and  ftormiS  are  mighty  ;  yet 
^efus  oi  Nazareth  rebukes  them,  and  they  al'c  huihed  in- 
to filence.  The  waves  of  the  fea  rage  horribly,  yet  fnik, 
at  his  v/ord  into  a  perfect  calm.  Death  and  the  grave, 
to  mortals  inexorable,  cannot  one  moment  detain  their 
prey,  when  fefits  faith,  Lazarus  arifc.  The  powers  Or 
darknefs,  though  m.ore  mighty  than  difeafe's,  ftorms  anc[ 
death,  crouch  before  him,  and  adore  him  as  their  Lord. 

Further,  to  encouracre  linners  to  C0niide  in  him  as  a 
deliv^erer  from  the  tyranny  of  fin,  f  efiis ^  yK\tVL  on  earth 
carried  about  with  him  many  monuments  of  his  faving 
power.  Publicans,  the  worfb  of  men,  harlots,  the  molt 
infamous  of  v/omien,  he  feparated  from  their  inveterate 
lufts,  giving  proof  in  each  of  thefe  inftances,  that  no  One 
can  be  fo  inflaved  to  fm  and  Satan,  but  he  can  make  them 
free  indeed.  After  preaching  this  tranfporting  truth  with 
his  own  lips,  and  confirming  it  day  by  day  during  liis 
miniilry,  he  difplays  his  power  to  the  height  at  the  very  *■ 
hour  of  his  ^eath.  Behold  him  hanging  on  his  crofe,  his 
vifagc  frightfully  bloated  and  mangled,  his  whole  body 
covered  with  marks  of  fcorn,  fwelicd  with  ftrokes  of  vio- 
Uacc,  bedewed  from  head  to  foot  with  his  own  bloods 


t^AP.  19.]  to  turn  us  from  allhiquitf.  129 

Is  he  a  deliverer  from  fin  ?  Can  he  fave  ?  Hearken,  though 
thus  low  himfelf,  his  power  and  grace  deftroy  in  a  mo- 
ment the  dominion  of  fm  and  Satan  in  the  utmoft 
ftrehgth  we  can  pofiibly  conceive  it.  He  fays  to  the  dy- 
ing malefa(5lor5  who  turned  to  him  with  the  prayer  of 
faith,  Verily^  verily^  I  fay  unto  tbee^  this  day  flmlt  thou  h^  with 
me  in  paradife.  I  will  carry  thee  up  with  me  into  Hea- 
then, as  a  trophy  of  my  vidlory  over  Satan  and  will  fhew 
thee  there,  as  part  of  the  fpoils  which  Ihall  adorn  my 
triumph  over  hell.  He  fnatches  this  abandoned  wretch 
2.S  a  brand  out  of  the  fire,  an  earnefl  of  the  evcrlafling 
falvation  of  all  who  fliould  ever  call  upon  him.  He 
ihatches  from  the  very  jaws  of  hell,  one  who  feemed  not 
only  void  of  grace,  but  pafl  it ;  and  in  an  infl:ant  fahclifies 
that  heart  which  had  been  for  many  years  the  habitation 
of  devils  and  the  hold  of  every  foul  fpirit,  and  a  cage  of 
every  unclean  and  hateful  bird. 

In  this  conquefl:,  the  Redeemer  a(^ed  with  a  double 
view,  to  prove  himfelf  the  Mefliah  ;  and  give  an  indifput- 
able  warrant  for  finnerSj  even  the  chief,  to  call  upon  him 
that  they  may  be  faved. 

Should  it  be  faid,  the  Redeemer's  death  and  burial  in- 
dicate his  weaknefs  :  Chriftians  reply,  he  laid  in  the  grave 
not  as  a  fubjecti,  but  a  conqueror  ;  he  came  there  to  draw 
out  the  fling  from  the  king  of  terrors  ;  and  on  the  third 
day  from  his  death,  triumphed  as  the  refurre6lion  and  the 
life,  in  whom  whofoever  liveth  and  believeth  fhall  never 
die.  The  language  of  his  refurreftion  was  full  of  power ; 
it  fpoke  again.  Thy  dead  men  jh all  live  together  .'ivlth  my 
dead  body  fhall  they  arife.  Awake  andfing^  ye  that  dwell- 
in  the  dufi^for  thy  dew  is  as  the  dew  of  herbs ^  and  the  earth 
fhall  caft  out  the  dead.     If.  xxvi. 

Thefe  ample  teftimonies  of  decifive  authority,  prove 
the  power  of  fefus^  and  prefent  him  before  our  eyes  as  a 
fit  objed  of  unreferved  dependence  for  deliverance  from 
the  power  of  fm.  And  they  are  fllll  coroborated  by  dec- 
larations both  in  the  Old  and  Nev/  Teflament.  Hear 
how  every  doubt  is  anfwered,  and  all  defpondent  thoughts 
reproved. 

^ay  to  them  that  are  of  a  fearful  heart  (under  a  lively 
-view  of  their  own  weaknefs,  fens,  and  corruption,)  ^^ 
prongs  fear  rict^  behold  ^our  God  will  come  with  vengeance. 

R 


Vm  The  Ground  for  Fiiith  in  Cbrijl'        [Sund.  I^,. 

even  Ccd  zvltb  a  rcccmp^ncc.  He  "will  come  and  fave  you. 
If.  xxxr.  Behold !  the  Lord  God  zvill  come  iviih  a  Ji'rong 
Bandy  and  hi  ^  arm  ft:  all  rule  for  him  :  behold  his  rezvard  is' 
with  hitUj- ar/d  his  zvork  is  before  him  :  he  fjall  feed  bis' 
flock  like  aJJjepberd  ;  he  fhall  gather  the  lambs  with  his  arm^ 
and  carry  them  in  his  hofom^  cimi  Jhall  gently  lead  thofe  that 
are  ivith  young  ;  he  foall  bring  forth  judgment  unto  truthAL 
xl.  and  xUi. 

Confident  oi  the  certainty  of  thefe  declarations,  St. 
Feter  addreil^s  the  Je-ijs^  though  a  people  abandoned  to 
ail  wickednefs,  and  tells  thern,  that  God  having  raifed  up 
his  Son  Jefus^.  fent  him  to  blefs  thcju^  by  iurnmg  every  one  of 
them  vsho  fldoixld  call  upon  his  name ^  from  their  iniquities. 

Sec  how  magnificently  St.  Paid  defcribes  the  exceed* 
ing  greatnefs  of  Cliriil's  power  to  fave  from  fin  iLndL  helL 
God  (faith  he)  bath  raifed  him  from  the  dead^  and  ft  him  ai 
his  own  right-hand  in  heavenly  places ^  far  above  all  p^'inci- 
pality  and  power ^  and  might  and  dofniniony  a/id  every  naine 
that  is  7ianiedy  rot  only  in  this-  worlds  but  alfo  in  that  which 
is  to  come  ;  and  haib  ptd  all  things  under  hirfeet^  and  given 
him  to  he  head  oiier  all  things  to  the _  churchy  which  is  his  body^. 
thefulnefs  cf  himthatfUleth  all  in  all,  Ephef.  i,  20—23/ 

Magnify  then  as  you  pleafe^  the  number  orflrength  of 
temptations  ;  the  weaknefs  or  corruption  of  our  nature ; 
the  power  of  Satan  and  of  evil  habits  ;  iiiW  what  are  all 
thefe  before  him,  who  gave  himfelf  to  redeem  men  from 
ail  iniquity,  and  to  purify  to  himfeif  a  peculiar  people 
zealous  of  gOod  works  ?  What  before  him,  whcfe  ofHce, 
as  king  in  Zion,  is  to  turn  from  darknefs  unto  light,  from 
the  power  cf  Satan  unto  God,  and  enrich  tta^  fallen  foul, 
with  that  ho'Inefs  whlcii  Ihall  make  it  meet  for  Heaven  ? 
What  are  thefe  ufurperr,  avarice,  lewdneft,  en^-y,  malice, 
or  unbelief,  by  whom  itrengthened,  that  they  fixould  be 
too  hard  for  him  utterly  to  fubdue,  from  v/hofe  fulnefs^ 
all  the  faints  who  ever  lived  on  earth  received  their  every 
^^xcellency,  and  all  th.e  angels  their  fpotlefs  purity  ?  Was. 
Jt  pofiible  to  prove  that  one  fii::gle  perfevering  dependent 
on  the  power  and  grace  of  Chrift.,  ever  died  in  fin,  how 
could  the  promifes  of  God  concerning  his  Son  be  true, 
or  he  anfwer  the  charader  given  of  him  ?  Either  he  mull 
be  faiily  defcribed  in  fcripture,  or  this  conclufion  be  infal- 
^  i  bl-  •  '  .^ .'  /^.£'  Son  foall  make  yo  u  frce^  you  fhall  be  free,  indeed. ; 


Chap.  19.]  toxurn  us  from  all  Iniqutt)',  13i 

Ml  voiir  evil  tempers  fhall  be  fubdued,  and  you  be  pre- 
r.rved  blamelefs  in  Ipirit,  ioui,  and  body. 

So  able  is  Chrifl  tofave,  1  proceed  to  prove  he  is  as 
ready  and  willing,  by  evidence  the  moll  decifivc.  What 
means  his  humiliation  from  firft  to  lafl:  ;  His  pleading 
with  Tinners  all  the  day,  aiid  his  iTiidnight  interceflioiifs 
for  tlncm  ?  What  mean  his  'Invitations :  Ho^every  one  that 
ihirjletk^  let  him  corns-  unto  me  and  drink.  Whofocver  comcih 
unto  ?ne^  Lii'ill  i?i  7io  wife  cafl  out  ?  W^hat  was  it,  but  love 
in  the  higheft  degree,  which  made  him  fo  long  endure  a 
condition  i  allrefpe^ls  the  reverfeofMs  original  glory. 
Inftead  of  Hallelujahs  from  the  angelic  hoftj  blafphemous 
revilings  from  the  children  of  the  devil  :  inllead  of  joy 
inconceivable,  an  heart  in  tKe  midil  of  his  body  like  niel- 
tina*  wax,  throucrh  the  intenfenefs  of  his  anscuifli  ;  inftead 
of  adoration  from  myriads  of  miniftering  ipirits,  buifct- 
ings,  bloody  fcourges  on  his  back,  and  on  his  face  a  load 
of  fpittle  ;  inftead  of  his  throne  high  and  lifted  up^  be- 
fore Vvdiich  the  w^hole  Hoft  of  Heaven  cry,  i/o/y,  b:ily^ 
holy  is  the  Lord  of  Hoft  s,  bcai-en  and  earth  is  full  of  thy  glo- 
ry /  a.crofs  betv/een  two  thieves,  in  the  midil  of  iniUlt- 
ing  Ihouts,  and  the  frov/ns  of  eternal  juftlce. 

Come  hither,  behold  and  fee  if  there  was  ever  love 
like  this.  Come  and  hcra"  his  voice  in  tnc  heiglit  of  all 
fuflerings  :  looking  upon  his  nnu'derers,  when  his  eyes 
were  about  to  clofe  in  death,  he  cried,  Fa!  her  ^forgive  tbern^ 
for  they  know  not  ivhat  they  do. 

Now  then,if  you  can,  doubt.  Nov^^,  if  it  be  pcrilble^ 
queltion  his  willingnfs  to  fave  poor  fmners,  turning  to 
him  with  the  prayer  of  faith,  who  prayed  even  for  his 
bittereft  foes. 

In  the  lail  place,  the  Lord  Jefus  Chrifl  \%  as  proper  a  per- 
fon  to  truft  for  eternal  faivation,  as  for  wifdom,  ilrength^ 
and  righteoufncfs  in  this  life.  His  dominion  reaches  a- 
qually  over  the  vrorld  in  which  we  dv»^ell,  and  that  into. 
which  death  tranflates  us. 

icarnot,  faith  the  Savior,  I  am  the  f.rfi  and  the  lajt^l  am 
be  that  liveth^and  i:ja3  dead  and  hchoUl  1  am  alive  for  ever 
more^  andghave  the  keys  of  hell  and  thej-rave.  I  go  to  prepare 
a  phiee  for  you,  and  if  I  go  to  prepare  a  place  for  you^,  I  will 
come  again  and  receive  you  unto  myfelf,  that  where  I  am  there 
you  may  be  alfo.  And  in  liis  laft'iblenm  prayer  for  all  who. 


132         The  Ground  for  Faith  in  Chri/iy'tsfc.    [Sund.  19. 

fl^ould  ever  believe  in  him,  he  declares  his  infinite  love, 
and  their  eternal  falvation.  Father  I  will  that  they  alfo, 
whom  thou  haji giien  me^  be  'with  me  where  la^n,  that  they 
may  behold  my  glory ^  which  thou  haft  given  me. 

After  a  conilant  exercife,  therefore,  of  dependence  on 
Chrift  to  fave  from  the  guilt,  defilement,  and  power  of 
fin,  from  ignorance,  temptation,  and  every  enemy  which 
can  affault  us  in  the  way,  what  well-grounded  comfort 
what  abounding  hope  in  death,  is  his  name,  and  faith  in 
his  name,  able  to  infpire  !  Able  to  make  us  die  in  tri- 
umph, no  lefs  than  live  in  righteoufnefs  ;  to  copy  the 
pattern  of  the  firfl  martyr  in  the  C/jri/2/<afw  church,  to  be- 
hold by  faith,  what  he  faw  without  a  veil,  and  expire  in 
peace  and  joy,  faying.  Lord  Jefus^  into  thy  hands ^  I  com- 
mend my  fpirit. 


A         PRAYER, 
fuiied  to  the  preceeding  Subjecl* 

O  Lord  Jefus  Chrijl^  difplay,  w^e  entreat 
thee,  the  glory  of  thy  name,  that  we  may  exalt  and  ex^ 
tol,  and  honor  Thee,  even  as  we  honor  the  Father.  En- 
lighten the  eyes  of  our  underftanding,  that  we  may  know 
thou  haft  fulfilled  all  righteoufnefs,  magnified  the  law, 
and  made  it  honorable  ;  finifhed  tranfgrefiion  by  thy 
death  on  the  crofs,  made  reconciliation  for  iniquity,  and 
brought  in  everlafting  righteoufnefs.  Take  away  all  un- 
belief, that  thy  blood  and  righteoufnefs  may  be  our  ihield 
againft  all  the  fiery  darts  of  the  wicked  one,  and  a  cov- 
ert from  the  tempefl  of  divine  wrath  due  to  our  fms. 
So  ftiall  our  hearts  be  fet  at  liberty  from  all  fear  that 
hath  torment,  and  we  fliall  run  the  way  of  thy  com- 
mandments. 

Give  us  grace,  O  good  Lord  to  be  ftrong  in  thy  pow- 
er and  might,  againft  all  the  enemies  of  our  fouls,  Af- 
fure,  our  hearts  againft  all  fuggeftions  to  the  contrary, 
that  thou  art  able  and  faithful,  and  wilt  fubdue  our  inir 
quities,  who  call  upon  thee,  and  keep  us  unblameable  and 
Unreproveable.  Deliver  us  from  a  felf  fufiicient  fpirit, 
that  we  may  never  attempt  to  perform  duty,  refift  temp- 


Chap.  20.]        On  the  Divinity  of  the  Holy  Ghoji.         J3$ 

tatioiij  or  bear  the  crofs  in  our  own  ftrength.  Let  us 
know  and  feel,  that  when  we  are  weak,  tlien  are  we 
llrong  :  and  that  when  we  depend  only  on  thy  arm,  and 
tavor  towards  us,  neither  the  ilefli,  the  world  nor  Satan 
Ihall  be  able  to  prevail  againft  us. 

Give  us  full  ailurance  of  underftanding  and  faith  in 
the  great  myftery  of  godlinefs,  that  thou  art. God  and* 
man  in  one  Chrift,  inlinite  in  wifdom  to  teach,  in  power 
to  help  and  defend  :  in  juftice  to  dcftroy  thy  advcrfaries; 
infinite  in  gooclnefs  to  fupply  all  our  wants  and  complete 
our  feUcity  ;  inliiute  in  truth  to  accomplifh  all  thy  ex- 
ceeding great  and  precious  promifes,  and  altogether 
inch  a  Savior,  as  our  deep  and  manifold  neceihties  re- 
quire. 

Finally,  we  befeech  thee,  O  Lord,  to  grant  that  we  mav 
have  in  ourfelves  the  witnefs  of  thy  power  and  glory, 
by  the  change  wrought  and  maintained  in  our  views, 
purfuits,  and  tempers  ;  that  we  may  Ihew  forth  thy 
praifes,  who  haft  called  us  out  of  darknefs  into  marvel- 
lous light,  and.  be  ready,  wjaen  we  depart,  to  join  the 
fong  of  the  ranfomed  of  the  Lord,  faying,  Worthy  is  the 
Lamb  that  was  ffuin  to  receive  power  and  riches^  and  wif- 
dom^ and  ftrength^  and  glory  ^  and  honor  ^  and  blejjing.  Ble[j'* 
ing^  honor  J  and  glory  ^  and  -power  be  unto  him  that  fitteih 
upon  the  throne^  and  unto  the  Lamb ^  for  ever  and  ever. 
Amen. 


SUNDAY    AX 

ooooooooocoo 

CHAPTER     XX. 

On  the  Divinity  of  the  Holy  Ghost, 

1  HE  fcripturc  teaclies  us,  that  the  work 
C)i  man's  fiilvation  is  through  the  joint  agency  of  the 
Father,  the  Son,  and  the  Floiy  Ghoft.  God  the  Father, 
in  infmite  wifdom  and  mercy,  provided  himfclf  a  lamb 
for  a  burnt-oifering  to  purge  away  iin.  God  the  Son, 
m  his  own  pcrfon,  as  mediator,  fubmits  to  fuffcr  the  juft 


154?         On  the  Divinity  of  the  Holy  Ghoft.         [Bukd  .-20* 

for  the  unjail,  rifmg  for  tlieir  jufliiicatioi}^  and  ever  lir-* 
ing  X-O  make  interceSion  for  all  who  come  to  God  by  Link 
God  the  Holy  Ghoft  gives  kPaOwiedge  and  uiideruand-^ 
ing  of  this  glorious  falvatioii,  procures  it  a' cordial  recep- 
tion, and  fan6lifies  the  foul  for  endlefs  bliXs. 

Each  of  thde  perfons,  who  thus  co-oppcrate  in  man's 
falvatlon  muft  be  by  nature  God,  becauie  nothing  finite 
can  execute  any.  part  of  this  grand  fcheme.  Who  but 
the  fupreme  Lawgiver,  can  admit  of  a  fubftitute  to  bear 
the  curfe  due  to  •  linners  ?  What  creature  can  poiUbly 
have  merit,  much  lefs  be  fuiicient  by  his  ov/n  obedience 
and  death,  to  atone  for  onences  againft  the  Majeity  of 
heaven  ?  Or  to  whom  but  God  doth  the  power  apper- 
tain, greater  than  that  of  creation,  to  bring. man's  v/ill^ 
obftinately  fixed  in  rebellion  againfr  his  Maker,  to  be  in 
all  things  gladly  obedient  to  his  command  ? 

But  if  the  fcriptiire  teaches  that  the  falvation  of  rnan 
is  owing  to  the  ag- jl  ^  of  each  perfon  in  the  bleffed  Trin- 
ity, it  is  then  no  fpe.  ..iative  notion,  but  a  doctrine  of  fub- 
flantial  and  perpetual  ufe^  worthy  the  moil  devout  at« 
tention  of  every  Chrijiian^  to  imprefs  his  mind,  by  ear- 
neft  meditation,  with  v/hat  God  has  revealed  touching. 
this  fubjecl  :  revealed  not  at  all  to  teach  us  how  the  Fa^ 
ther,  Son,  and  Spirit,  are  three  perfons  in  one  eternal 
God-head,  (for  this  it  never  attempts,)  but  that  we  may 
know  our  obligations  to  the  Father,  the  Son,  ^nd  the 
Holy  Ghoft,  and  live  in  fuch  entire  confidence  in  the 
mercy  of  God,  and  inch  devotednefs  to  his  fervice,  as  the 
know^ledge  of  this  moft  fublime  and  myfterious  truth,  i^ 
defigned  to  produce. 

The  fcripture  character  of  God  the  Father  has  already 
been  delineated  ;  and  that  of  God  the  Son  in  his  medi- 
atorial office.  We  fhall  now  lay  before  you  at  one  view, 
what  v/e  are  taught  of  the  nature,  perfoa,  and  oiEce  of 
the  Holy  Ghoft.  May  he,  the  Spirit  of  truth,  give  us  to. 
underftand  the  things  which  belong  to  his  glory  ! 

That  he  is  one  in  elTence  with  the  Father  and  Son,  the 
fcripture  proves  in  this  plain  manner.  It  afcribes  to  him 
the  perfections  of  God.  Now  the  diftincl  nature  of  ev- 
ery thing  is  determined  by  its  properties.  He  who  pof- 
feiles  the  properties  pecuhar  to  a  man,  is  on  that  very 
account  efteemed  one  \  by  confequencc,   he  who  pof- 


Chap.  20.]       On  the  BhinUy  of  the  Holy  Choji*  isi 

fefles  the  perfedions  peculiar  to  God,  muft  on  that  ac^ 
count  be  wprlhiped  as  God. 

But  the  fcriptures  teach  us,  that  the  Holy  Ghoft,  is  an 
eternal,  iniinite,  almighty  Being,  and  called,  in  exclufion 
of  all  creatures,  the  Holy  Spirit.  The  blood  of  Jcfus  w& 
are  affured  was  offered  under  his  influence,  under  the 
name  of  the  eternal  Spirit,  Heb.  cli.  ix.  A  title  given  on- 
ly  to  God  :  for  we  no  where  read  of  an  eternal  angeL 
The  Holy  Ghoil  is  infinite,  for  he  fearcheth  all  things, 
even  the  deep  things  of  God,  1  Cor.  ii.  He  is  almighty, 
he  formed  the  chaos  into  order  and  beauty,  and  by  his 
energy  the  v/orld  fubiifts  each  day.  Then  fendeth  forth 
thy  Spirit^  they  are  created^  and  thou  renewefi  the  face  of  the 
earthy  P£  civ. 

His  almighty  power  is  no  lefs  confpicuous  in  the  dif» 
penfations  of  grace,  ^than  in  the  fphere  of  nature.  The 
fpotlefs  humanity  of  fefus  was  formed  by  his  pov/er  in 
the  blefied  Virgin  ;  by  him  Jefus  was  led  into  the  wilder- 
nefs  ;  anointed,  to  preach  the  gofpel,  and  fulfil  his  minif- 
try  :  Anointed  with  the  oil  cf  gladnefs^  above  all  kings,  and 
fricfis^  and  prophets^  who  were  typical  of  his  glory.  In  all 
that  Jefus  did  on  earth,  he  was  iupported  we  are  exprelT- 
ly  taught  by  the  Holy  Ghoft.  A  moft  forcible  proof  of 
his  divinity  ;  for  Jefus  as  mediator,  has  a  name  given 
which  is  above  every  natne,  to  fo  high  a  degree,  that  all 
in  earth  and  heaven,  muft  bow  their  knee  to  him  ;  yet 
confidered  as  mediator,  he  is  ftill  inferior  to  the  Holy 
Ghoft,  becaufe  by  him  confecrated  and  enabjpd  to  dif- 
charge  that  very  ofiice.  But  nothing  in  earth  or  heaven^ 
except  God,  is  above  the  man  Chrift  Jefus  ;  the  Holy 
Ghoft  muft  then  be  one  in  effence  with  the  Father,  as  the 
fcripture  teaches,  and  the  church  of  Chrift  lias  ever  be- 
lieved. 

Again,  the  Holy  Ghoft  does  works  proper  to  God, 
He  renews  the  foul.  When  thofe  finners  at  Corinth  funk 
into  the  loweft  dregs  of  Vidckedncfs, became  new  creatures, 
the  glorious  transformation  is  afcribed  to  this  divine  a- 
gent.  Such  were  iome  of  you,  (vv^horcmongers,  adulter- 
ers^ abufers  of  themfelves  with  mankind,  thieves,  cove- 
tous ;)  but  ye  are  v*^aftied,  but  ye  are  fanftified,  but  ye  are 
juftified  in  the  name  of  our  Lord  Jefus,  and  by  the  Spirit 
of  our  God.     1  Cor,  vi. 


1  So  On  the  Dhinity  of.  the  Holy  GBbJi.     [SunI>.  2d. 

Further,  the  Holy  Ghoft  endued  the  apoftles  with  mir- 
aculous powers,  laidthefoundation  of  the  Chriftian  church, 
publilhed  its  laws,  and  governed  all  things.  He  feparat- 
ed  Paul  and  Barnabas^  and  appointed  their  million  to  one 
rather  than  another  place,  the  high  prerogative  of  the  fu- 
pr erne  director.  A  difpenfation  of  infinite  confequence, 
and  incommunicable,  to  a  creature. 

In  the  confummation  of  aU  things,  the  Holy  Ghoft 
will  work  in  a  manner  altogether  divine,  the  mailer-piece 
of  all  he  has  done,  a  dem.onftrationofhis  providence  and 
grace,  in  a  degree  which  can  belong  to  none  but  God, 
He  will  raife  the  bodies  of  the  faithful  from  the  duft,  and 
clothe  them  with  immortal  glory,  Jfihe  fpirit  of  him  thai 
raifed  up  yefus  from  the  dead^  d%vell  hi  you^  he  that  raifed  up 
Chrtfl  from  the  dead^fhall  alfo  quicken  yeur  mortal  bodies^  by 
his  fpirit  which  dwelleth  inyoUy  Rom.  viii. 

Further,  the  Holy  Ghoft  muft  be  one  in  eflence  with 
the  Father  and  the  Son,  becaufe  divine  worfhip  is  paid 
la  him;  This  glory,  which  the  jealous  God  will  not  give 
to  another,  conflfts  in  fwearing  by  him,  touching  the 
truth  of  what  we  affirm ;  according  to  that  command, 
thou  llialt  worfhip  the  Lord  thy  God,  and  fwear  by  his 
name.  It  confifts.alfo  in  making  him  the  only  objecl  of 
our  faith  and  truft.  Thus  faith  the  Lord,  Curfed  is  the 
man  that  trvfteth  iii  man^  and  maketh  flefo  his  arm.  Jer^ 
xvii.  This  one  only  fountain  of  benediction  and  grace, 
is  to  be  implored  for  the  continuance  of  both,  and  obey- 
ed as  the  only  one  whom  we  are  to  fear.  The  principal 
end  of  divine  worfliip  is  in  this  manner  to  afcribe  unto 
God  the  honor  due  to  his  name.  But  we  find  in  fcrip- 
ture  all  thefe  particular  acts  of  fupreme  worfhip  paid  to 
the  the  Holy  Ghoft*  St.  Pjzy/ fwears  by  him,  and  ap- 
peals  to  him  as  v/itnefs  of  his  fincere  good  will  to  his  en- 
raged brethren,  the  Jews.  I  fay  the  truth  in  Chrifi  I  He 
not^  my  confcience  alfo  hearing  me  witJicfs  in  the  Holy  Ghofl. 
We  are  required  to  believe  in  the  Holy  Ghoft,  and  to 
obey  him  with  the  Father  and  the  Son  :  for  the  import 
of  our  baptifm  in  each  of  their  names,  is  that  we  entirely 
furrender  ourfelves  unto  the  fervice  of  the  facred  Trinity. 
He  alfo  is  implored  with  the  Father  and  the  Son,  as  the 
fountain  of  all  blefhngs  and  graces  of  the  gofpel.  From 
the  days  of  the  apoftles,  the  church  of  Chrift  has  con* 


€n AF.  20.]      On  the  Dhimtji  ofihe  Holy  Ghoji.  I  T/t 

eluded  her  public  worfliip  with  this  addrefs  to  the  Trin- 
ity  (which  were  blafphemous,  if  they  were  not  equally 
divine)  The  p-ace  cf  our  Lord  yefus  Chrift^and  the  love  of 
Gody  and  the  felhwfhlp  afth$  Holy  Gbojl  he  with  you  all^ 
Amen. 

The  iniinite  glory  alfo  given  to  God,  and  the  felt- 
abafement  of  men  and  angels  under  a  fcnfe  fof  his  ap- 
pearance, are  afcribed  to  the  Holy  Ghoft.  Ifaiab  relates 
his  viiion  of  the  glory  of  God :  the  prophet  faw  the 
Lord  fttting  upon  a  throyre  high  and  lifted  up^  ajid  his  train 
filled  the  temple*  Above  it  fiood  the  feraphims^  each  one  had 
fix  luings.  With  twain  he  covered  his  face^  *with  twain  he 
covered  his  feet^  and  with  twain  he  did  fly.  And  one  ci'ied 
to  another  and  faid^  Holy^  holy^  holy^  is  the  Lord  af  Hofls  : 
the  whole  earth  is  full  of  his  glory  ^  Then  f aid  /,  Woe  is  ?ne  / 
For  I  am  undone ^  becaife  I  a?n  a  7nan  cf  unclean  lips^  liai,  vie 
By  comparing  this  fcripture  with  the  quotations  of  it 
in  the  New  Teftameiit,  there  is  full  evidence  that  this 
adoration  was  paid  to  the  Holy  Trinity*  As  to  God  the 
Father,  none  difpute  that  worfliip  was  addrelTedto  liim, 
.  With  refpecl  to  Chrift,  we  are  infallibly  affured  that  L 
faiah  fpoke  thefe  things,  when  he  faw  his  glory.  And 
St.  Paul  exprefsly  afferts,  that  the  voice  of  the  Lord., 
which  at  this  very  time  fpake  to  Ifaiah  v^^as  the  Holy  fpir- 
it  himfelf.  VC ell  fpake  the  Holy  Ghofl  by  Efaias  the  prophet, 
unto  our  fathers^  goimtc  this  people  and  fay:,  Hearingye  fhall 
hear,  andJJmll  not  imderfiand^  AvSs  ii.  8. 

Again,  the  Spirit  is  exalted  above  the  rank  of  crea- 
tures, tlierefore  he  muft  be  God  ;  for  there  is  no  mid-. 
die  ftate  between.  That  he  is  exalted  above  the  rank  of 
creatures  is  evident,  becaufe  he  is  never  reprefented  as  a 
worfhippcr  of  God.  But  the  relation  of  all  creatures  to 
him,  and  their  dependence  upon  him  are  neceflary  obli- 
gations to  pay  him  woriliip.  And  the  more  excellent 
the  endowments  of  a  creature  are,  the  flronger  will  be 
his  obligation  to  glorify  his  Maker.  Accordingly  the 
fcripture  frequently  reprefents  the  w'hole  company  of 
Heaven,  offering  up  to  God  their  rhoft  ardent  praifes. 
But  how  comes  it,  if  the  fpirit  be  alfo  a  creature,  that  he 
IS  never  mentioned  as  a  w^orfhippcr  ?  Is  it  not  flrangc 
indeed  that  he  liiould  be  forgotten,  wjio,  if  a  creature, 
ihould  as  the  principal  perfon,  have  led  this  concert  <^F 


155  On  {he  Divinity  of  the  HolyGhoft.     [Suni>.  20. 

praifs  ?  Was  it  not  highly  needful  to  have  made  meH- 
tion  of  him,  in  order  to  prevent  our  miftaking  in  a  mat- 
ter of  fuch  moment  ?  The  total  iilence,  therefore,  of 
fcripture  on  this  head,  affords  a  ftrong  inference  that 
the  prophets,  apofllcs,  and  Chrift,  knew  the  Holy  Ghoft 
was  not  a  creature,  but  by  nature  God. 

It  was  forefeen  that  many  profane  difputers  would  af» 
firm  the  Spirit  is  no  more  than  a  quality  in  God,  which 
cannot  fublift,  or  be  diftinguifhed  aj  a  perfon.  To  con- 
fute this  notion,  he  has  a  name  lignificant  of  his  eflence 
and  energy  ;  that  his  eifence  is  fpiritual,  and  hie  ener^ 
the  caufe  of  all  holincfs  in  the  fouls  of  men.  As  the 
Ipirit  within  a  man,  which  obferves  his  own  thoughts,  is 
not  a  quality,  but  fomething  really  diftincl  from  his 
thoughts  ;  fo  this  fpirit,  which  knows  the  thoughts  of 
God,"  and  even  fearches  the  deep  things  of  God,  mull  be 
a  perfon  diftincl  from  the  Father,  who  is  thus  known  by 
him.  Befides,  all  perfonal  aclions  are  afcribed  to  the 
Spirit :  He  Jljall  iiotfpeak  ofhlmfelf  hut  tub  at  he  has  heardy 
that  fh all  he f peak.  He  convinces  the  world  of  iin,  righte- 
©ufnefs,  and  judgment.  And  when  Feter  was  flill  doubt- 
ful of  the  import  of  t^e  heavenly  vifion.  The  fpirit  f aid 
unto  hlm^  Behold  three  menfeek  thee.  All  thefc  expreffions. 
are  without  a  meaning,  if  they  do  not  clearly  mark  the 
perfonality  of  the  Holy  Ghofl* 

From  this  fummary  view  it  appears,  that  the  Holy 
Ghoil  poflelfes  the  eilcntial  attributes  of  God,  that  he 
does  works  proper  to  God,  and  receives  the  hono^  due 
unto  God  only.  To  this  fcripture  proof  there  is  no  re- 
ply, but  fuch  as  infidelity  is  never  at  a  lofs  to  make  a- 
gainfl  the  plaine*^  truths.  Thefe  fcripture  proofs,  which 
have  been  often  urged  at  large  with  great  flrength  and 
clearnefs,  are  a  fuihcient  warrant  for  our  faith  in  this 
important  article  of  the  Chrifiian  creed.  As  to  thofe 
who  will  contradid  and  blafphcme  on  account  of  infu- 
perable  difficulties  which  occur  in  this  fubjcd,  the  mo- 
ment we  prefume  to  Hep  beyond  what  is  written,  it 
muflbe  obferved  that  all  the  peculiar  do dfrines  of  reve- 
lation no  lefs  than  this.,  become  to  fuch  firfl  matter  of 
difpute.  and  then  are  rejecled  becaufe  they  feem  irra- 
tional, till  at  length  God's  bleffed  fyftem  of  truth  whicli 
none  of  the  wife  men  of  this  world  knew,  is  reduced  ta 


Chap.  21.]  On  ihe  Opperailons  of  the  Holy  Ghoji^         139 

iittle  more  than  fome  moral  maxims,  and  the  revelatioR 
of  a  refurredion  of  the  jiift  and  unjuft.  Whether'  this 
be  to  receive  and  rationally  interpret  the  book  of  God 
with  all,  reverence,  or  to  renounce  all  fabjedion  to  its  au- 
thority, andfit  in  judgment  upon  his  didates,  judge  ye  ! 


SUNDAY    XXL 

ooooooooecoco 

CHAPTER,    XXI. 

On  the  Operations  of  the  Holy  GhosV. 

After  our  judgment  is  fully  inform* 
cd  and  convinced  of  the  divinity  of  the  Holy  Ghoft,  we 
muft  know  for  what  great  purpofes  that  infinite,  almigh- 
ty, eternal  Spirit  exercifes  his  oiEce  in  the  church  of 
Chrift,  and  what  are  his  influences  ;  for  till  thefe  things 
are  clearly  underftood,  we  can  never  afcribe  to  him  the 
glory  of  his  own  work,  nor  be  fecure  from  dangerous 
delufions.  But  the  fcripture  is  not  more  full  in  declar- 
ing the  divinity  of  the  Holy  Ghoft,  than  in  determin- 
ingthe  nature  and  invariable  effecls  of  his  operation. 

To  him,  we  are  taught  by  Holy  Writ,  is  entrufted  the 
management  of  Chrift's  caufe  againft  a  rebel  v/orld.  By 
his  fecret,  yet  mighty  energy,  the  foundation  of  the 
Cbrijiian  religion  is  laid  in  the  foul  ;  by  him  it  is  ?hain* 
iaincd^  and  at  length  produces  much  fruit  to  perfedion. 
The  foundation  of  the  Chrifiian  religion,  as  the  words 
import,  is  the  knowledge  of  Chrift  ;  without  which, 
though  you  may  do  many  things  which  arc  comm.and- 
ed,  and  be  in  profeilion  a  Cbrijiian^  you  ftill  want  the 
foundation  of  acceptable  Vv'-orfhlp,  according  to  that  af- 
fertion,  If  any  manferve  rnCy  him  will  my  Father  honory 
Joh.  xii.  i.  e.  he  will  honor  no  one  elfe^ 

But  if  you  confidcr  the  fcripture  account  of  the  con- 
dition the  world  was  in,  when  the  name  of  Chrift  v/as 
firjt  preached,  or  the  natural  blindneft  of  the  human 
inindto  the  truths  of  God  in  all  ages,T0u  will  readily 


140        On  the  Opemiions  of  the  UoI'J  Qhcjl.     [Sund.  21 « 

acknowledge  that  wherever  the  glory  of  the  Lord   is 
perceived,  it  muft  be  owing  to  the  teaching  of  the  Holy 
Ghoft.     Few  pofiibly  doubt  of  this,  at   the  time  when 
Chrifl  was  firft  preached.     For  then  to  conceive  juftly  of 
him,  was  directly  contrary  to  the  whole  force  of  inveter- 
ate prejudice,  corrupt  education,  and  worldly   intereft. 
Suppofe  yourfelf  an   inhabitant  either   of  Jervfalem^  or 
Rome^  at  the  time  when  the  gofpel  was  publiilied  in  thofe 
dties.     Pharifaifm  and  Sadducifm  reigned  throughout 
"Jertifalem  and   'Judea ;  an^  the  impureft  idolatry  v/ith 
the  moll  enormous  fenfuality  of  every  kind,  triumphed 
'amongil  the  Heathens*     In  this  iituation,  fuppofe  you  had 
heard  an  apoille,  in  the  name  of  God,  command  you  to 
confefs  your  linfLilnefs,  and,  as  a  wretch  for  ever  undone 
(but  foi;  this  refuge  from  deferved  wrath,)  to  call  upon 
the  name  of  the  Lord  Jefus  Chriji  ;  that  this  apoille,  in- 
fead  of  concealing  the  meannefs  and  weaknefs  in  which 
yepj  Clrnjl  lived,  the  fiiame  and  torture  in  which  he 
died  ;  told  you  that  on  his  crofs,  he  made  atonement 
for  lln,  purchafed  fmners  with  the  price  of  his  blood,  that 
ihey  might  live  in  fabjcAion  to  him  as  their  fovereign  ; 
that  he  poiTelTed  power  irreliftible  to  fave,  rev/ard,  and 
eternally  enrich  his  friends,  or   to  confound,   conquer, 
and  puniih  his  adverfaries  \  fuppofe  the  apoille  to  con- 
clude this  adclrefs  with  a  moll  folemn  ailertion,  that   if 
you  refufed  the  call  now  given  to  you,  and  died  v/ithout 
pardon  from  Chrift,  you  mull:  feel  the  wrath  to  come  : 
Inftantly  upon  fuch  an  addrefs,  in  the  circumftances  a- 
bove  defcribed,  your  heart  tells  you.  you  would  rejecl 
the  meffenger  and  his  call  with  equal  difdain  and  hatred* 
For  the  life  of  yefusy  infamous   through   innumerable 
llanders  of  the  vilefl  fort,  and  his  death  ignominious  in 
your  apprehenfion  to  the  laft  degree,  muft   make   you 
treat  the  report  of  falvation  by  him  alone,  as   the  mofi; 
palpable  lie,  ever  forged  to  deceive. 

Accuftomed  from  a  child  either  to  worliiip  falfe  Gods 
or  the  true  one,  without  any  affiance  in  a  mediator,  a 
facred  horror  muft  chill  your  blood,  upon  hearing  your 
idols  degraded,  and  the  worfhip  of  them  declared  wor- 
thy of  damnation.  Or  if  a  Jew^  you  would  be  ready  to 
rend  your  garments  on  hearing  "Jefus  ^v^\\.q  was  a  man, 
iicclaredto  be  one  v/ith  God :  whilit  every  pafTion  for  iln= 


Chap,  21,]       Gn  the  Operaiio?7s  cfth- Holy  Gbrjl:     ni 

ful  pleafure  love  of  praitc,  fe-.r  of  reproach,  cr  denre  of 
fiiippIneG  in  tile  world,  miiic  inilame  your  rag^c  apTxinil  a 
religion,  which  was  fueh  an  enemy  to  them  ail.  *  What, 
is  the  light  of  reafon  to  pierce  ihrougli  fucit  a  cloud  of  er- 
ror and  prejudice  F'What,  the  force  of  moral iiiafion  or," 
die  refolution  of  man,  to  make  at  OHce  a  faci-ifice  of 
friends,  relations,  reputation,  and  even  be  deemed  by 
iliofe,  to  whom  you  was  before  moil  dear,  a  curfe  to- 
your  country  *.  Yet  nothing  lefs  was  a  certain  confe- 
quence  before  the  eyes  of  all,  who  dared  to  ioin  theni- 
iclves  to  the  Loi'd  jefiis,th2X.  Jefiis^  who  from  the  odium 
caft  upon  his  name,  by  the  Jews  m  every  place,  is  mark- 
ed as  the  man  zuhvni  the  nation  abhor crtk.     ' 

To  vanquiih  fuch  deep-rooted  preiudice  and  enmity 
againfl  the  Redeemer,  the  gofpel  is  to  be  preached  ^vith 
the  Holy  Ghoft,  fent  down  from  heaven.  Thus  rllrnif^.- 
ed,  the  a^oilles  were  to  be  Vvitneffes  ioxjefifs  fand  the 
redemption  he  fmiihed)  both  in  Jerufakm^  and  in  all  Ju- 
dea^  and  in  Samaria^  and  unto  the  utterm.oft  parts  of  ths 
earth.  This  almighty  agent  by  his  miraculpus  gifts  ia 
rich  variety  imparted  to  them.,  bore  down  the  prejudices 
of  isducation,  the  fear  of  reproach  and  death,  and  i^li  bafer 
felf-love.  This  almighty  agent,  by  his  gracious  influence 
on  the  m.ind  (at  the  time  he  was  appealing  by  wonderful 
figns  to  their  fenies),  made  the  glory  of  the  Lord  appeal* 
w^ith  fuch  tranlcendent  excellency,  that  thoulimds  were 
in  every  place  added  to  the  church,  who  loved  their  Sav- 
iour better  than  their  li\'es. 

Thus  in  a  vifible  and  grand  difplay  of  power,  t]:e  Holy 
Ghoil  fuifiiled  the  Redeemer's  promile  andiaid  the  foun- 
dation of  faith  in  his  name.  In  this  manner  He  te/Hfied 
of  Jefus  and  glorified  hhn.  He  reproved  the  world  of  "lin, 
in  their  contemptuous  rejection  of  Chrill  ;  of  righteoui- 
nefs  in  his  caufe  'and  peribn.  He  convinced  the  world 
of  judgni:;nr,  in  opening  their  eyes  to  fee  the  throne  o£ 
Satan  overturned,  his  oracles  ulenced^his  temxples  clefer- 
ted,  abh'jrred,  and  miferabl?  captives  under  his  yoke,  fct 

*  The  unlearned  re?.der  i?^  to  be  iniorrned^  that  the  firft  defenders  of  OJr  l.o- 
ly  Faith,  all  take  notice  of  the  cruel  charg.es  bniw-ht  at:ainrtr:/-r;//;V.-,v/,  oc  the 
caufe  of  all  <li.-  public  calamities  ann^nt,'  tne  P^gans^  Wiiofe  Gofit^  they  ab- 
horred. T  ie  i"i7^!j-a«j,  therefore  infi  imed  wita  fuperftiticn  thought  they 
picafed  ther  Gods,  by  putting  t  htm  to  death. 


142  Onihe  C07ijla7it  Agency  of  ihe  [Sund.  22, 

at  liberty  without  number  :  for  whilft  the  Holy  Ghoft, 
in  the  judgment  of  all  who  would  conlider,  wrought 
mightily  for  the  gofpel,  he  enlightened  the  underftanding 
by  a  fubfequent  internal  influence. 

This  is  evident  from  the  apoftle*s  prayer  for  the  church 
at  Ephefus,  By  the  miracles  they  had  feen  they  were 
convinced  of  the  divine  authority  of  the  gofpel.  They 
adored  its  much  defpifed  and  blaiphemed  Author.  Nev- 
erthelefs  tlie  apoftle  clearly  diilinguifhes  this  conviction 
flowing  from  external  evidence,  from  the  internal  gra- 
cious influence  of  the  Holy  Ghoft.  He  prays  unto  God 
to  grant  them  his  fpirit,  tliat  the  eyes  of  their  under/landing 
being  e?ilighte?ied  they  might  know  ivhat  was  the  hope  of  his 
callings  and  what  the  riches  of  the  glory  of  his  inheritance 
in  the  faints^  and  the  exceeding  greatnefs  of  his  power  towards 
Zis  that  believe* 

This  goes  much  deeper  than  the  force  of  miracles  could 
reach.  This  implies  a  transforming  knovv^ledge  of  thofe 
fublime  truths,  which  miracles  alone  can  never  produce, 
and  a  happy  expei*ience  of  the  certainty  of  the  words  of 
truth,  from  their  vital  operation  within. 

From  this  plain  and  true  account  of  the  ftate  of  Chrift's 
church  ,at  the  beginning,  it  is  clear,  that  the  Holy  Ghoft 
muft  then  lay  the  foundation  of  faith  in  Chrift  in  eacl\ 
individual,  who  believed  to  the  faving  of  his  foul. 


SUNDAY    XXII 


#eooo«oooo9e 


CHAPTER    XXII. 

0N    THE  CONSTANT    AgeNCY  OF    THE  HoLY    GhOST  m 

ALL  Ages. 

Fi  IS  miraculous  gifts  are  allowed  by  all 
who  receive  the  Bible,  to  have  been  difplayed  in  the  firft 
ages  of  the  church.  But  his  divine  influences  on  the 
heart  now  are  called  in  queftion  by  many  profefling  Crif 


Chap.  22.]  Holy  Ghoji  in  all  Ages.  14^ 

th7/is»  They  alledge  that  pur  circiimftances  totally  difter 
from  the  eflate  of  the  primitive  believers.  Now,  inftead 
of  blafphemous  revilings  call  on  the  name  of  Jtfus^  he 
is  conilantly  adored  as  God  in  the  public  fcrvice  of  our 
church.  Inftead  of  bitter  prejudices  from  education  a- 
gainft  his  death  as  a  facrifice  for  fm,  we  are  baptized  in- 
to It,  as  our  redemption,  and  generally  hear  it  fpoken  of 
with  reverence.  Inftead  of  perfecution  from  friends  and 
relations,  enraged  for  our  profefiing  Chriftianity,  we 
fliould  give  offence  by  not  doing  fo. 

From  this  great  change  of  circumftances  as  great  a  dif- 
ference has  followed  in  the  work  of  the  Holy  Ghoft. 

We  fee  not  one  miracle  wrought  in  confirmation  of 
the  goipel,  now  its  own  eftablifhment,  the  moft  aftonifh- 
ing  of  all  miracles,  appeals  to  every  man.  The  extraor- 
dinary operations  of  the  Holy  Ghoft  thns  ceafing,  many 
make  a  very  falfe  and  dangerous  conclufion,  injuriouily 
reftraining  to  the  apoftolic  times,  the  teaching,  ftrength^ 
and  confolations  qommimicated  by  the  fpirit  to  all  the 
faithful.  A  miftake  deftrudive  of  vital  religion,  and 
proceeding  from  grofs  ignorance  of  man's  natural  blind- 
nefs  and  depravity  of  heart.  For  if  we  are  to  credit  the 
account  given  pf  both  in  fcripture,  it  is  certain  no  man 
left  to  himfelf  would  ever  embrace  the  truth  of  God^ 
though  the  rage  of  Jews  and  Gentiles  be  removed,  and 
the  Bible  granted  to  be  a  revelation  from  Heaven.  Tbe 
natural  ??ian:icting  only  upon  principles  which  he  concludes 
to  be  rational,  and  feeking  no  illumination  from  God,  re- 
cei'veth  fiot  the  th'mgs  of  the  fpirit  of  God ^  for  they  are fooUfhnefs 
unto  him  ;  neither  can  he  know  them^  hecaufe  they  are  fpirit- 
ually  difcerncd.  Their  truth  and  excellency  is  only  dif- 
coverable  by  the  teaching  of  the  fpirit.  From  this  dec- 
laration it  neceifarily  follows,  that  all  profitable  knowl- 
edge  of  the  truth  as  it  is  in  Jefus^  muft  proceed  from  the 
Holy  Ghoft  at  this  day,  no  lefs  than  when  the  apoftles 
firft  planted  churches  in  the  name  of  Chrift.  He  muft 
take  of  the  things  which  are  Chrift*s,  and  fhew  them  un- 
'  to  men.  And  what  was  his  work  immediately  after  our 
Lord's  afcenfion,  is  ftill  fo  in  every  one  who  beHevcs  to 
the  faving  of  his  foul,  the  gift  of  miraculous  powers  only 
excepted.  The  proof  of  this  affertion  now  fo  much 
c[ueftianed,  nay  often  vilified  as  defpicable  enthufiafm. 


V 

J  fhall  endeavor  to  evince  from  the  fame  inftruclive 
declaraiion  in  Koly  Writ,  which  hiis  been  already  con- 
fidercd  in  relation  to  the  apolloiic  age. 

V/hen  the  Comforicr  is  cume^  he  %K;ill  rcpro*ve  the  'world  ef 
f,n^  hecaufe  they  hclicve  not  on  -nie.  Crimes  deilruclive  or 
injurious  to  fociety  are  fcandalons,  and  relented  by  all  05 
very  evil.  Eflt  the  grand  ptovoking  ofiencc  of  thinking 
fo  well  of  ouifelvcs,  and  io  highly  of  our  own  virtues, 
25  renders  all  honor  we  give  unto  Chrift  in  tlie  creed, 
and  worfhip  of  the  church,  merely  verbal  :  this  offence 
you  never  fee  in  the  catalogue  of  faults,  which  unen- 
lightened men  confefs  chargeable  upon  tliemfclves*  Im- 
pure and  wicked  as  we  are,  we  can  dare  to  approach  the 
holy,  iealous  Gcd  in  prayer,  w^ithout  having  recourfe  to 
a  mediator,  or  feeling  in  any  degree  that  we  iieed  the 
atonement  he  has  made. 

To  expofe  this  fin  in  all  its  malignity,  is  the  w^ork  of 
the  Holy  GhoiL  He  mull  open  your  eyes  (if  they  be 
ever  opened)  to  fee  your  own  vilcnef>.  .  He  muft  ecu- 
vince  you  what  mean  and  low  thoughts  you  entertained 
of  the  Redcem.ef,  and  yourbafe  neglect  of  him.,  though 
evTsry  name,  and  oiEce,  and  glory,  that  can  magnify,  ex » 
alt,  and  endear  him  to  mankind,  is  conilantly  given  him 
in  the  oracles  of  God.  The  Holy  Ghoft  alio  can  alone 
enable  you  to  fay  withJ  knovdedge  and  certainty,  j'tjm 
Cbriji  is  Lord,  to  the  glory  of  God  the  Father.  And  by 
his  influence  only,  you  can  believe  in  )-o\ir  heart,  and 
boldly  m^ake  conteflion  with  your  mouth,  th.at  if  any 
man  love  not  the  Lord  J{fi(s  Chrift^  he  Is  anaihi7iia  7vnr' 
anatha^  accurfed  of  God  ;  and  w^ithout  a  divine  change, 
iure  to  be  deftroyed  by  the  Lord  when  he  cometli  to 
judge  the  world.  Thus  clearly  to  fee  tlie  glory  of  Chrift j 
and  heartily  to  deteft  the  negled  and  diilionor  iliewn  to 
his  perfon  and  his  work,  is  a  grace  bellowed  by  tlie 
Spirit  of  truth,  by  wliorxi  men  are  led  into  this  ncccfia- 
ry  and  moft  valuable  know^ledge  of  Clu'iil. 

Again,  vjhen  the  Comforicr  is  ccmc^  futh  our  Lord,  he 
Jhall  reprove  the  world  of  r'lghteoifncjs^  hecaufe  1  go  to  viy 
Father^  ayid  the  '^^orldfecih  me  no  more. 

To  confefs  we  are  received  into  the  favor  of  God  l)y 
virtue  of  what  another  Tiath  done,  and  that  the  efficacy 
«f  the  life  and  death  of  Chrift,  derives  pardon  and  ever- 


Chap.  22.]  Holy  Choft  in  all  AgeSo  145 

lafting  falvation  on  all  his  faithful  people  ;  is  a  rock  of 
offence  to  our  haughty  fpirit,  and  a  palpable  abfurdity 
to  men,  who  truft  in  them/elves  as  righteous.  And  though 
we  profefs  (having  always  been  taughtr>.to  do  fo)  rever- 
ence for  the  word  of  God,  ftill,  if  left  to  ourfelves,  we 
make  perfonal  worth  and  moral  chara(5ler  our  foundation 
of  acceptance  with  our  Judge.  Under  accufations  of 
confcience  v/e  fly  to  human  frailty  and  the  llrength  of 
temptation,  as  our  advocates  j  or  to  repentance  and  a- 
mcndment,  as  our  propitiation.  So  obftinately  (through 
pur  corrupt  nature)  are  we  prepofleffed  in  favor  of 
our  \'irtues,  that  we  can  talk,  and  truft  too,  as  if  wc 
\i'ere  as  good  as  the  law  of  God  requires  we  fhould  bej 
to  enter  into  life  by  our  own*Kghteoufnefs. 

It  is  the  work  of  the  Holy  Ghoft  to  reprove  the 
world  for  this  felf-exalting  lie  ;  this  hateful,  overrating, 
<)ur  tainted,  and  much  blemilhed  obedience.  He  over-* 
turns  all  vain  confidence,  by  eftablifliing  the  mind  in  the 
full  knowledge  of  Ghrift  delivered  for  our  offences,  raif- 
ed  again  for  our  juftification,  aj^pearing  in  the  prdence  ^ 
of  God  with  his  own  blood.  From  whence  the  conclu- 
lion  is  irrefiftible,  that  even  the  holieft  members  of  the 
Chriftian  church  are  accepted,  not  for  their  own i  but 
Chrift's  fake  ;  that  his  going  to  the  Father,  as  mediator 
is  all  our  hope,  and  his  name,  the  Lord  pur  righteoufnefs 
our  only  ground  of  confidence,  that  God  will  be  favbra^ 
ble  unto  us,,  and  not  remember  our  fins  ;  that  though 
repentance,  love  to  God,  and  obedience  without  referve, 
niuft  vouch  our  relation  to  Ghrift.  yet  neither  fingly  or 
united  do  they  cover  our  tranfgreflions,  or  obtain  for  us 
eternal  life  ;  for  this  we  ftand  indebted  to  the  blood  aad 
righteoufnefs  of  God  our  Saviour., 

But  till  the  Holy  Ghoft  has  convinced  us  of  our  ab^ 
folute  need  of  imputed  divine  righteoufnefs,  it  is  one  of 
the  moft  ofFenfive  articles  of  the  Chrijiian^s  creed.  Piqu- 
ed at  the  low  account  this  makes  of  the  beft  virtues  in 
the  bcft  of  men,  we  (hall  clamor  againft  exalting  la 
highly  the  Saviour's  obedience  and  death,  as  a  difpar- 
agement  of  perfonal  holinefs  ;  and  the  gift  of  juftification 
unto  eternal  life,  through  the  redemption  that  is  in 
Jcfus^  will  be  deemed  a  contempt  of  good  works.  Td 
remove  this  natural  blindnefs  and  ftubbom  prejudice's 

T 


146     ^  Onihe cofijiant  Agency  of  tJje         [SuNO.  22, 

the  fpirit  of  truth'  miift  exert  his  kindly  influence  ;  anci 
then  what  Chrift  has  done,  luli'ered,  and  pleads  before 
the  Father,  will  be  all  our  falvation,  and  all  our  defire. 

III.  one  inftancemore,  the  text  under  eonfideration  de-^ 
ciares  the  perpetual  agency  of  the  Holy  Ghoft.  He  fnall 
reprove  the  world  of  judgmcni^  becaufe  the  prince ^of  this' 
world  is  judged,  i.  e.  convince  men  of  the  complete  vic- 
tory obtained  by  Chrift  over  Satan,  in  order  to  make 
all  believers  in  his  name  more  than  conquerors  too. 

Subjection  to  hn,  though  the  vileftilavery  on  earth 
(fo  very  low  has  man  fallen,)  is  earneftly  maintained  to 
be  unavoidable.  Every  one  (it  is  faid  in  all  companies) 
has  his  foible  :  w^hich,  in  polite  language  means,  fome 
dcteftable  kift  or  intolerable  temper, which  lords  it  over 
,him.  "Unw^ill'ng  to  be  fet*irfee,we  magnify  the  force  of 
temptation,  and  our  own  infirmities,  keeping  out  of 
fight  the  mighty  Redeemer,  and  then  fay,  Who  canjland- 
before  all  thcfe  I 

The  Holy  Ghoft,  that  gvand  agent  for  the  glory  of 
Chrift,  convinces  us  (if  we  are  ever  convinced),  that  we" 
greatly  err  in  this  matter,  iince  the  prince  of  this  world 
Satan,  is  judged^  already  dethroned  and  vanquiflied  by  the 
Saviour,  who  is  infinitely  ftronger  in  them  who  believe, 
thaa  the  combined  force  of  all  outward  oppofttion,  or  in- 
ward Gorruptionsv  Thus  it  is  plain  to  demonftration,  if 
pride,  or  paflion,  or  difcontent  ^  if  intemperance  or  lewd- 
nefs^covetoufnefs  or  envy,  or  any  evil  temper  w^hatever 
hold  the  maftery  over  us,  it  is  becaufe  fm  is  neither  ex- 
ceedingly fmful  in  our  eyes,  nor  grievous  to  bear  ;  there- 
fore we  refufe  to  cry  out  for  deliverance.  Like  infa- 
mous wretches,  who  prefer  rags  and  fores  wdth  idlenefs 
and  beggary,  to  honcft  labor   we  will  not  he  made  whole. 

For  this  purpofe,  now  -perpetually^  as  in  the  apoftles 
days.,  is  the  agency  of  the  Holy  Ghoft  experienced  by 
every  one  who  beHeveth  in  Jcfus,  And  now,  as  then,  a 
man  connot  enter  into  the  kingdom  of  God  except  he 
be  born  of  water,  and  of  the  fpirit. 

But  the  agency  of  the  Holy  Ghofi,  when  he  teftifies 
of  Chrift,  and  glorifies  him,  is  quite  diftincl  from  tJie 
means  which  convey  the  tcftimony.  This  important 
diftin6:ion  is  carefully-  noted  in  fcripture.  Thus  it  is- 
written  of  the  apoftate  Jews^  Hear  ye  indeed^  but  perceive 


Chap;  22.]    "  Holy  Ghojl  in  all  A^s  i  4-7 

not^  make  the  heart  of  this  people  fat ^  and  make  their   ears 
heavy ^  and  J}} lit  their  eyes^  left  they  fee  ivith  their  eyes ^  and 
bear  with  their  earsy  and  underftand  ivith  their    hearty  and 
convert  and  be  healed.     Here  obferve  well,,  is  the  call    of 
•the  word,  yet  a  refufal  of  grace  to  make  it   cTTeclual    on 
account  of  their  InfiifFcrable  provocations.     The  alarm- 
ing exprellloiis,    Mahe   the  heart  of  this  people  fat,  and 
make  their  ears  heavy,  and  fhiit  their  eyes,  cannot  poiTibly 
mean  that  God  infph'ed  //r^^/witk  contempt  for  his  holy- 
word,  or  difaffedion  to  it  ;  but   they  mean  that  difdain- 
ful  contempt  of  his  word,  and  obilinate  difaffeclion  to- 
v/ards  it,  do  certainly  follow  where  the  Spirit  of  grace  is 
•withheld.     In  coufn'mation  of  this  truth,  it  is  written., 
that  the  Lord  opene-d  the  heart  of  Lydia  to  attend  to  the 
things  fpoken  by  St.  FaiiL     Jn  this  inftance,  you  plainly 
fee  the  man  of  God  preaching  Chrift,  and  all  that  is  need- 
ful for  the  converfion  of  the  foul,  on  the  one  hand  :  on 
the  other,  the  God  of  all  grace  exercifing  his  powerful 
influence,  by  which  the  apofties  preaching  obtained  fuc- 
cefs.     Indeed  we  are  taught  always  to  diftinguiih  be- 
tween the  means,  and  inftruments  made  ufe  of,  to  con- 
vey grace  to  the  foul,  and  the  Holy  Ghoft  from  whom 
that  grace  proceeds.  This  animated  interrogation  on  the 
fubje(^  is  put  by  the  great  apoftJe,  Who  then  is  Paul,  and 
r.vho  is  Appollos  ?  But  miryfters  by  whomye  belie^ced,  as  the 
hord  gave  to  every  man  ?  /  have  planted,  Apollos  watered^ 
but  God  gave  the  increafe,  1  Cor.  iii.  Here,  in  the  ftrong- 
efi  light,  the  means  of  grace,  and  the  eternal  Spirit  from 
which  they  receive  their  whole  efficacy  are  reprefented 
as  entirely  diftincl  from  each  other.     By  undeniable  con- 
fequence,  the  foundation  of  Chriftian  faith  is  laid  by  the 
fjoly  Gl^oftin  the  heart  of  each  believer,  and  his  agency- 
is  as  real  and  fuccefsful  at  this  hour,  as  when   miracles 
were  wrought  by  him  through  the  hands  of  the  apof? 
ties. 

From  what  has  been  offered  you  may  underftand  the 
nature  of  the  abiding  operation  of  the  Holy  Ghoft,  and 
know  whether  it  has  taken  place  in  your  ibul  or  not,  by 
your  knowledge,  or  ignorance  of  Chrifl  crucified. 

Befidcs  this,  the  fcripture  teaches  us  to  regard  the  Ho- 
ly Ghofl  as  the  author  of  every  divine  temper,  by  which 
his  indwelling  prcfencc  is  manifcfted   beyond   a  dQ\ibt, 


148        On  the  conjiant  Agency  ofthe^  ^c.       [Sund.  22, 

If  you  love  God  for  fending  his  Son  into  the  world,  and 
feel  confcioufnefs  of  his  love  to  your  foul,  this  is  no  more 
acquired  by  your  own  refledions  or  conclufions,  than  the 
foodful  grain,  which  enriches  our  fields,  is  felf-produced. 
//  is  Jhed  abroad  in  your  hearty  by  the  Holy  Ghojl  given  unto 
you.     If  this  love  creates  joy,  from  the  confideration  of 
the  great  good  you  poffefs,  and  as  an  earneft  of  infinite- 
ly better,  this  fenfation  in  honor  of  its  author  is  called, 
joy  in  the  Holy  Ghoji,     If  whilft  God  and  eternal  judgment 
are  in  all  your  thoughts,  you  now  poiTefs  peace,  through 
'^efus  Chriji^  by  whom  you  haye  received  the  atonement ; 
when  before,  the  mention  of  fuch  awful  fubjecls  excited 
dread  or  difguft  :  this  marvellous  change  claims  a  divine 
parent,  and  is  cTiHed  The  fruit  of  the  Spirit.     If  poffefling 
the  heavenly  treafure  of  love,  peace  and  joy,  you  are  pa- 
tient in  troubles,  and  under   repeated  injuries   gentle^ 
inerciful,  and  meek,  this  union  of  amiable  tempefs   is 
from  above  the  fuperfcription   of  one  fan£lified  by  the 
Holy  Ghofte    Further,  in  order  to  withftand  temptation 
mortify  our  evil  tempers,  and   perform   obedience,   we 
are  taught  in  fcripture  to  implore  the  Spirit  of  God,  who 
helps  our  infirmities  in  prayer  :  arid  all  true  Chrijlians 
liave  accefs  to  the  Father,  through  the  mediator  by  one 
Spirit,  Ephef,  ii.  1 8.     Alid  when  they  are  exhorted  to, 
be  full  of  the  high  praifes  of  God,  they  are  exhorted. at 
the  fame  time  to  be  full  of  the  Holy  Ghoft  ;  which  is 
expreffed  not  only  as  a  promifed  privilege,  but  a  neccf- 
fary  duty.     From  \whence  it  is  evident,  that  without 
*  him,  all  our  fervices  will  be  a  maimed  facrifice,  and  want 
the  very  foul  which  can  enliven  them. 

In  a  word,  to  exprefs  the  never-ceanng  agency  of  the 
Holy  Ghoft  on  the  hearts  of  the  faithful,  and  their  per- 
petual  need  of  it,  their  life  is  called  'walkings  living  in  ths 
Spirits 


Chap,  23.]     Properties  of  the  Spirit^ s  hjiuence.  140 

SUNDAY    XXm. 


OOOOOOOCAOOO 


CHAPTER     XXIIL 

Qn  the  PrCPERTIESOF  the  SPI^^.IT'S    iNFLUENCr,  ANIi 
THE  DARING  ImPIETY  OF  DENYING  IT. 

jrlAV.lNG  produced  from  fcripture, 
proofs  fuf&cicnt  of  the  operations  of  the  Holy  Ghofl  on 
the  underftanding  and  will  of  man,  and  pointed  out  its 
diftincl  agency,  it  is  proper  to  prevent  enthuliaftic  er- 
rors, that  fome  further  obfervations  fhould  be  made  on 
the  pecaliar  properties  o,l  the  Spirits  influence. 

It  is  difcernible  only  by  its  fruits.     He  acls  in  a  man- 
ner quite  fimilar  to  the  eftabliflied  courfe  of  nature.    The 
prophets,  apoftles,  and  Chrift,  their  head,  refer  us  to  the 
vegetable  world  for  illuftration  of  his  influence.     As  the 
juices  of  the  earth  do  not  immediately  flioot  cut  in  fruits 
or  flowers,  but  are  at  ftrft  received  into  the  root,  fromi 
thence '  gradually  rifcend' the  trunk,  vv^hence  they  are  dif- 
fufed  through    the  branches,  by  which  means  they  live 
and  flourifli  to  the  conviction  of  every  fpedator,  vv'hilft 
the  moft  penetrating  cannot  tell  how  ;  fo  is  it  with  the 
agency  of  the'  Holy  Ghoft. — -He  breathes  fpiritual  life  in- 
to man,  which  appears  in  the  turn  of  mind,  the  fubject 
of  liis  thoughts  and  difcourfe,  in  his  hopes  and  fears,  joys 
and  forrovv',  love  and  hatred.     ]'2vcry  one  perceives  the 
change,  while  the  Author  of  it   remains  invifiblc  ;   and 
the  method  in  which  it  has  been  accompliflied,  incom- 
prciicnfible.     Yet  though  the    influence  ha  fee  ret  ^  its  ef- 
fect is  noble  and  powerful.     He  who  is  bom  of  tlie  Spir- 
it, is  born    to    conflict,  toil,  labor,  and  victory ;  not  fo 
much  at  prefent  to  enjoy,  ?.^  afl  :  a  power,  tlierefore,  is 
given  proportioned  to  the  difliculties  a  Chrifdan   meets, 
and  the  enemies  with  whom  he   fghts.  '  Thus  it  is  de- 
clared, Whatfoever  is  born  of  God  o'vcrcomcih  the  'i^vorld:  the 
Tove  of  its  pleafures  cannot  corrupt  hini^  nor   the  fear  of 
its  frowns  dcUr  him  from  his  duiv. 


150  Properties  of  the  Spirit^ s  Injlue nee      [Sukd.  23* 

But  this  mighty  influence  exa^lly  correfponds  with 
the  written  word ;  and  is  preferved  and  increafcd  by 
life  of  the  means  appointed  for  this  purpofe.  The  Holy 
Ghoft  makes  no  new  revelation  in  point  of  do<5brine  or 
duty,  only  gives  efficacy  to  what  is  already  revealed  ref- 
pecling  both.  No  other  change  he  works  in  the  "foul, 
than  what  the  oracles  of  God  defer ibe  and  promife,  and 
unprejudiced  reafon  muft  pronounce  oxelient  and  de- 
firable  in  the  high  eft  degree.  He  works  by  apt  means, 
the  increafe  of  his  own  influence,  which  yet  remains  dif- 
tin6l  from  them.  As  natural  lil^,  though  perpetually 
maintained  by  the  power  of  God,  is  not  miraculoufly 
upheld,  but  in  the  ufe  of  food,  exercife,  reft,  air,  and 
fleep  ;  fo  the  immortal  foul,  when  born  of  the  Spirit, 
delires  the  lincere  milk  of  the  word,  to  grow  thereby  ; 
watches  and  prays,  and  by  light  from  Heaven,  avoids  all 
things  hurtful,  and  values  and  prizes  whatever  can  be 
profitable  to  it,  > 

This  influence  varies  in  its  degree.  Thofe  who  par- 
take of  it,  not  only  differ  from  others,  who  fhare  in  the 
fame  divine  privilege,  but  in  theftate  of  their  own  mind, 
at  different  times,  with  refpecl  to  the  benefit  they  enjoy. 
Some  have  much  more  light,  comfort,  and  ftrength  than 
others :  and  often  the  tranfition  from  peace  to  trouble^ 
from  tranquility  to  conflid:,  is  very  quick.  But  this  dif- 
ference in  thofe  who  live  and  walk  in  the  Spirit^  is  owing 
generally  to  difterent  degrees  of  watchfulnefs,  diligence, 
and  fidelity  in  the  ufc  of  talents,  entrufted  to  their  care. 
The  Spirit,  we  are  told,  is  often  grieved  and  quenched  by 
careleflhefs,  negle61:  of  fecret  prayer  and  meditation  on 
God's  word,  and  much  more  by  felf-pleafing  complian- 
ces, and  more  ftill  by  a  fall  into  a  prefumptuous  oftencc. 

.  In  fuch  cafes,  the  paternal  juftice  of  God  requires  proper 
rebukes  fhould  be  given  ;  that  his  children,  feeling  their 
own  miferable  deadnefs  of  foul,  and  being  full  of  uncom- 
fortable reflexions,  if  not  of  difmal  forebodings,  m.ay  be 

*  more  vigilant  in  future,  to  avoid  every  inftance  of  undu- 
tiful  carriage,  and  learn  to  prize  the  light  of  God^s  coun- 
tenance above  every  temporal  blefTing.  Whilft  to  en- 
courage and  reward  the  humble,  zealous  obedience  of 
thofe  who  labor  with  all  aclivity,  to  fpread  knowledge 
and   fave  fouls  \  to  comfort  the  diftreflcd,  befriend  the' 


CiiAP.  23.]     Properties  of  the  Spirit^  s  Infiuejice.  151 

poor,  the  fatherlefs,  and  widow  ;  God,  Father,  Son,  and 
Spirit  will  love  them  with  peculiar  delight,  and  come  un- 
to them  and  make  their  abode  with  them.  Declarations 
to  this  purpofe  are  frequent  in  fcripture,  and  plainly^ 
marked  in  the  lives  of  the  prophets  and  eminent  fervants 
of  God.  Thefe  declarations  fiifliciently  vindicate  the 
doctrine  of  divine  agency  on  the  mind,  as  if  it  reprefent- 
ed  or  made  men  machines  ;  whereas  it  is  impoffible  for 
us  to  do  any  acl  with  liberty,  if  we,  when  our  under- 
ftanding  approves,  and  our  heart  chufes  the  fervice  of 
God  as  good,  are  not  free  indeed. 

After  the  proofs  above  advanced  of  the  divinity  and 
work  of  the  Holy  Ghoft,  the  inferrence  unavoidably  fel- 
lows, how  impious  is  the  way  of  the  world,  which  blal- 
phemes  the  agency  of  the  Holy  Ghoft,  as  the  whim  of  a 
.'diftempered  brain,  or  the  notion  of  enthuliaftic  knaveSy 
who  make  fools  of  the  people. 

To  cover  tht  daring  impiety  of  thefe  reproaches,  it  is 
common  to  urge  the  fliamelefs  pradices  of  religious  men 
in  pail  and  prefent  times.  A  pica,  weak  as  the  offence 
it  would  excufe,  is  provoking  in  the  fight  of  Heaven. 
Por  what  can  be  more  weak  than  to  ridicule  and  explode 
:i  thing,  merely  becauie  it  has  been  and  is  abufed  to  pur- 
pofes,  totally  oppofite  to  its  real  tendency  ?  Had  this  ar- 
gument force,  we  muft  f enounce  the  ufe  of  reafon,  no 
lef^  than  reject  the  doctrine  of  divine  influences  :  for 
what  can  be  conceived  more  injurious  to  the  honor  of 
God,  or  good  of  man,  than  principles  which  the  loudeft 
advocates  for  the  fufficiency  of  reafon' s  light,  have  pub- 
iifhed  ?  And  if  the  fancies  of  wild  and  wicked  enthufiafts, 
who  claim  the  Spirit's  influence  to  fanftify  nonfenfe, 
fpirituai  pride,  or,  what  is  worfe,  to  cover  villany  and 
lewdnefs,  be  a  good  reafon  for  denying  the  influence  of 
tlie  Holy  Ghoft  on  the  hearts  of  the  faithful  ;  we  muft 
:ilfo  allow  the  execrable  blafphemies  againft  faith  and  ho- 
iincfs,  vented  by  many  who  extol  the  powers  of  reafon, 
is  as  good  an  argument  for  fupprefling  the  excrcife  of 
the  rational  faculty,  at  leaft  for  reprefenting  it  as  extreme- 
ly hurtful,  and  alway§  to  be  fufpeded.  For  if  duty  be 
violated,  what  does  it  fignify  whether  the  violation  pro- 
ceeds from  imaginary  infpiration,  or  felf-fufHcicncy  in  a 
warm,  who  m^es  fus  God  out  of  his  own  brain,  and 


152  Properties  of  the.  Spine's  Injiuence.      [Sund.  2S* 

gives  him  properties  pleafing  to  his  own  wicked  heart  ? 
Does  not  every  intelligent  perfon  diilinguifli  between  the 
ufe  and  abufc  of  reafon  ?  And  is  it  not  infatuation  to  do 
otherwife  ?  Reafon,  therefore,  and  candor,  and,  what  is 
more,  the  authority  of  God  requires  you  to  try  by  th^ 
touchflone'of  his  word,  whatever  claims  to  be  the  fruit 
of  the  Spirit,  leil  you  condemn  what  is  really  wife  and 
excellent,  when  its  bafe  counterfeit  only  deferves  to  be 
condemned.  If  ^^ou  refufe  to  examine  by  this  teft,  it  is 
plain,  enmity  againft  the  Spirit's  influence  reigns  in  your 
heart  ;  therefore,  with  impious  raflinefs  you  gladly  con- 
found things  moll:  widely  dyFerent,  the  Spirit  of  truth, 
with  the  fpirit  of  delulion. 

The  other  plea,  urged  with  airs  of  great  confidence,  a- 
gainft  the  influence  of  the  Holy  Ghoft  on  the  heart,  is  as 
ihamefully  inconclufivc  ;  ignorance  of  fuch  influence  on 
their  own  minds.  We  know,  fay  ail  profane,  carelcfs 
and  proudmen,  nothing  of  this  kind  ;  argue  therefore  as 
long  as  you  pleafc  about  it,  Vv^e  are  determined  to  believe 
it  is  only  the  mere  work  of  imagination.  In  every  other 
cafe, you  would  defpife  this  inference  as  a  palpable  abfiird- 
ity.  Was  any  one  to  aiiirm,  we  never  ought  to  be- 
lieve another  perfon  can  polTcis  any  excellency  to  which 
we  are  Grangers,  would  not  you  think  their  ftupidity 
too  ffreat  to  deferve  an  anfwer  ?  We  do  not  eftecm 
brutes  capable  ofjmlging'^&hout  the  perfections  of  man  ; 
hor  fome  men  at  all  more  capable  of  judging  what  excel» 
lencies  others  have  attained.  Hen  eminent  in  the  fci- 
ences,  feel  a  pleafure  to  which  all  befide  are  ilrangers. 
Should  a  number  of  clowns  grin  and  feoff  at  the  men- 
tion of  fucli  pleafures,  confident  they  have  no  reality, 
would  not  their  folly  be  too  grofs  to  need  a  reply  r  But 
the  difference  betv^een  fpiritual  men,  and  all  who  know 
no  more  than  tlieir  ovv^n  underftanding  can  teach  them, 
is  greater  than  that  between  clowns  and  philofphers. 
This  is  certain  from  fcripture,  becaufe  there  the  differ^ 
ence  between  men  born  of  the  Spirit,  and  thofe  born  of 
the  flefh  only,  is  called  a  paflage  from  darknefs  to  mar- 
vellous light,  from  death  to  life,  to  exercife  the  mind 
with  high  efteem,  frequency  and  delight  on  fubjedls  be- 
fore neglecled,  defpifed,  abhorred.  Befides,  when  it  is 
^aid,  we  will  admit  no  operation  of  the  Holy  Ghoft  in 


Chap.  24]  O/z  true  andfalfe  Repeniariceo  155 

the  foul,  becaufe  we  know  not  there  is  any,  this  is  to 
make  their  own  knowledge  the  meafure  of  truth  ;  a  fol- 
ly of  the  largeft  fize.  They  have  a  right  to  fay.  We  in- 
deed know  nathing  of  divine  influence  on  our  oivn  hearts  ;  we 
pever  receiv(5d  any  illumination  of  our  minds,  or  change 
in  our  will,  no  defire  of  communion  with  God,  or  jsy^ 
or  confolation  in  Chrift.  All  unreafonable  and  wicked 
men,  who  have  not  faith,  may  with  great  truth  fpcak 
tlms  of  themfelves  ;  and  in  this  manner,  the  fcripture 
conftantly  fpeaks  of  their  condition.  But  to  go  further, 
and  be  confident  it  is  the  fame  with  all  men,  as  with 
tliemfclves,  this  is  to  deny  the  effential  difference,  which 
marks  thofe  who  love  and  are  in  Chrift  jefus^  and  iepa- 
rates  tkem  from  the  children  of  this  world.  It  is  impu- 
dently to  deny  there  is  any  work  of  the  Holy  Ghoftj 
though  the  icripture  gives  a  clear,  full,  diftinct  account 
of  this  work,  and  of  the  life  it  produces  and  maintains 
in  the  foul.  It  is  to  lie  againft  the  Holy  Ghoft  ;  becaufe 
if  there  be  no  operation  from  him,  then  the  fcripture.. 
which  fo  conftantly  fpeaks  of  his  influences,  commanding 
men  to  feek  after  them,  is  a  fable,  though  it  be  faid  to 
be  written  by  infpiration  of  the  Holy  Ghoft.  Finally^ 
fuch  an  abfurd  aifcrtion  betrays  the  miferable  condition 
of  your  foul  v/ho  make  it,  fince  you  could  not  prate 
Vvdth  malicious  words  againft  this  divine  agent,  unlefs 
you  vv'-as  yourfelf  earthly,  fenfual,  having  not  the  Spirit, 


SUNDAY   XXIV 


6O00COO0O00O 


CHAPTER    XXIV. 
On  true  and  False  Repentance. 

J/HE  word  of  our  Saviour  is  exprefs,  m 
concurrence  with  all  the  prophets,  that  without  repent- 
ance we  muft  perifh.    This  is  a  truth  too  plain  to  be  call- 
ed in  queftion.     Yet  the  love  of  fin  rendering  us  avei  fe^ 
U 


1S4  UmrueajidfalfeRepeniafUt.       [^Sund.  24 

to  repent,  \vc  naturally  iubuitute  fomething  for  repent- 
ance coniiilcnt  with  felf-indulgencC)  andfoolilhiy  truft  in 
this  bafc  counterleit. 

To  put  therefore,  true  and  filfe  repentance  in  oppofi- 
tion  to  each  other,  will  be  a  fubjed  of  mucftl  inftrudion^ 
and  great  ufe,  tlirough  the  divine  blefiing. 
>•  Obferve  then,  falfe  repentance  takes  its  rife  only  from 
fear.  When  confcience  fliarply  accufes  and  threatens  im- 
pending deilrudion  ;  when  the  law  draws  up  the  inditl- 
ment,  thus  and  thus  hail  thou  done,  and  the  wages  of  thy 
fm  is  death  ;  much  diftrefs  of  mind  muft  be  felt,  and  felt- 
love  will  prompt  to  tears  and  lairientations,  to  refolutions 
and  pomifes  of  amendment,  and  a  renunciation  of  the 
beloved  iuTc,  which  is  now  the  caufe  of  fo  much  pain  and 
dread.  Yet  no  fooner  is  the  llorm  over,  which  fear  of 
death  and  judgment  raifed,  than  the  falfe  penitent  grows 
eafy  ;  liftens  again  to  his  vile  feducer,  and  works  iniquity 
with  ail  greedinefs,  till  fome  frefh  alarm  revives  his  fears, 
which  again  produce  the  fame  effecte.  Ihus  too  many 
repent  and  live  in  fin,,  till  their  hypocrify  receives  its  jult 
reward. 

Or  perhaps  deeper  impreffions,  made  by  di{]:i;efs  of  con- 
fcience,  produce  a  reforma,tion  of  nranners,  and  an  abid- 
ing dread  of  fome  prefumptuous  oftencc,  which  has  made 
the  falfe  penitent  fmart  fo  feverely.  Yet  in  this  cafe, 
the  fmner's  pafiions  are  only  chained  up,  and  he  deter- 
red by  an  external  caufe,  from  living  after  the  defires  of 
Ms  heart.  It  is  true,  terrors  often  prepare  the  w^ay  for 
true  repentance  j  but,  remaining  alone,  efl'e£c  no  conver- 
fion. 

Yet  it  is  much  better  to  tremble  under  apprelienfions. 
of  WTath.  to  come,  than  have  no  forebodings,  and  a  con- 
fcience  paii  feeling,  And  far  the  greater  part  of  true  pen- 
itents, who  have  been  moil  exemplary,  and  whofe  con- 
verfion  encourages  the  vilell  to  turn  to  God,  have  iiril: 
cried  for  mercy,  like  the  jailor  at  Philippic  ahnoft  at  their 
v;its  end,  for  fear  of  being  lofc  for  ever.  Inftead,  there- 
fore, of  conftruing  v/hat  has  been  faid  to  expofe  falfe  re- 
pentance, as  if  you  had  not  taken  one  ftep  right,  becaufc 
you  have  turned  to  God  out  of  fear,  let  it  only  excite 
you  to  pray,  that  terrors,  and  checks,  and  reformation 
ixQxw  mere  idiAow^^  w^hich  are  no  certain  proofs  of  true 


€ka?.  24.]         On  iviiC  and falfe  Repentance*  155 

repentance,  may  be  perfected  in  what  undoubtedly  are. 
Thefe  certain  proofs  are  forrow  for  lin,  and  averiion  to 
it,  from  an  abiding  conviction  cf  the  diflionor  and  ii>< 
jury  it  offers  to  God ;  from  a  confcioufnefs  that  your 
deportment  and  the  ruUng  tempers  of  your  heart,  be- 
fore you  turned  to  God,  have  been  very  bafe  and  de- 
teftable.     The  language  of  a  true  penitent  is  this,  /  ac* 
^knowledge  my  iranfgrejjion^  arid  my  fin  is  ever  before  me; 
agalnft  thee  only  have  ifnned  :  mine  iniqidiies  are  gone  over 
mv  head^  a^  an  heavy  burthen  ;  they  ar£  too  heavy  for  me* 
Deliver  me  from  all  jny  tranfgreffions ^  let  not  my  fins  have 
dominion  over  me.     Here  is  hatred  of  all  lin,  and  grief  of 
heart  for  having  done  iniquity :  here  is  a  deiire,  that  no 
lufi:  fhould  be  fpared,  thougli  dear  as  a  right  eye.     How 
glaring  a  difTerence  between  the  reftraints  of  fear,  And  caft- 
ing  away  lin  becaufe  compelled  for  a  feafon  by  the  laflies 
of  a  guilty  confcience^  and  loathing  ourfelves  for  what  we 
have  done,  and  the  very  temptations  and  motives  with 
which  wc  fo  vilely  and  readily  complied  ;  between  a 
mere  regard  to  our  own  fafety,  and  ardent  fixed  defires 
to  conquer  corruption  in  every  lliape,  and  life  for  God 
alone  i 

Falfe  repentance  diOionors  God.  by  diflrufting  his 
mercy.  It  i^  full  of  unbelief,  though  a  bieiled  door  of 
liope  is  opened  for  finners  of  largefi  nre  and  deepeft  dye  ^ 
though  pardon  and  everlafting  falvation  are  offered  with- 
out money,  or  price,  to  ruined  fm.ners  through  the  blood 
cf  Chrift,  which  cleanfeth  from  all  fm.  Even  in  this 
glorious  refuge,  the  falfe  penitent  fees  no  fafety.  The 
law  of  God  challenges  his  obedience,  anc'  condemns  his 
tranfgreiTions  -:  confcience  concurs  with  the  precept 
and  fenten<:e  of  the  law ;  in  order  therefore  to  pacify 
-confcience,  fatisfy  the  law,  and  lay  a  good  foundation, 
as  he  thinks,  of  hope,  the  falfe  penitent  is  made  up  of 
refolutions,  promifes,  attempts  to  obey  better,  pennances, 
raid  a  variety  of  fel  f-righteous  fchemes.  But  his  fad  defefts 
in  all  thefe  things  ftill  leave  him  in  fears,  which  again 
excite  to  new  endeavors.  Thus  a  falfe  penifent,  notwith- 
{landing  the  greatnefs  of  his  forrow  a.nd  the  pain  of  his 
convictions,  Itill  feeks  righteoufnefs  by  his  works,  afraid 
to  truil  in  the  mercy  of  God,  manifefted  in  the  death  of 
his  only  Son.*    Indeed,  a  falfe  penitent  may  have  fo  muci 


156  ■  On  true  and  falfe  Repentance,         [Sund.  24* 

regard  to  Chrift,  as  to  ufe  his  name  in  prayer  for  pardon, 
though  he  dare  not  truft  in  his  facrifice  for  it  ;  ftill  he 
has  a  fecret  hope  that  his  forrow,  if  it  were  more  fmcere  ; 
his  reformation,  if  more  exemplary  ;  and  his  perform- 
ance of  duties,  if  more  exad,  would  recommend  him  to 
the  favor  of  God,  more  than  Chrift's  merits  can,  and 
prove  a  better  fccurity  againft  puniihment.  He  cannot 
look  for  the  mercy  of  God  unto  eternal  life,  through  our 
hord  Jefus  Chrijl ;  he  muft  feel  fome  worthinefs  of  it,  in 
himfelf. 

The  nature  of  true  repentance  is  in  every  refpecb  dif- 
ferent. The  true  penitent  approaches  his  much-injured 
Maker,  feeling  his  defer t  of  eternal  rejection,  but  he 
comes  before  a  mercy  feat  ;  he  confeflbs,  were  God  to 
mark  iniquity,  he  could  not  ftand  before  him,  yet  re- 
members there  is  forgivenefs  with  him,  that  he  may  be 
feared,  and  plenteous  redemption.  He  looks  to  the 
blood  of  Chrift  alone  to  cleanfe  his  foul,  and  take  away 
the  curfe  due  to  his  great  offences.  Wajh  me  thoroughly 
from  my  wUkednefs^  and  cleanfe  me  from  my  fin  ;  purge  me 
'unih  hyffop  and  IfJoall  he  clean^  ivafh  me  and  Ifhall  be  ivhif- 
er  than  fnow.  This  hope  of  mercy  imbitters  to  him  all 
his  fins,  makes  him  loathe  them,  and  cry  for  deliver- 
ance. 

Is  God  ready  to  forgive,  faith  the  true  penitent,  and 
have  I  linned  againft  fuch  aftonifhing  goodnefs  ?  Is  fui 
fo  hateful  to  him,  that  to  make  atonement,  it  muft  be 
punifhed  in  his  dear  Son  ?  How  then  muft  I  appear  in 
his  eyes,  who  am  nothing  but  fm  ?  Have  my  offences 
been  accellary  in  nailing  Chrift  to  his  crofs,  and  bringing 
him  under  the  agonies  of  a  curfed  death,  and  fliall  I  take 
pleafure  in  them  again  ?  Have  I  difhonored  God  fo  m.uch 
already,  loaded  his  dear  Son  with  fo  many  indignities^ 
and  brought  fuch  a  charge  of  lin  upon  myfelf  ? 
It  is  high  time  to  caft  away  every  vile  luft,  as  an  ene- 
my to  God. 

liov/  plain  is  the  oppolition  here  between  flying  from 
God,  in  fear,  like  Adam  after  his  fall,  and  an  humble 
ielt-condemning  approach  to  him,  like  the  prodigal  fon 
■tvi  his  father  ;  between  proud,  though  earneft  attempts 
to  obtain  favor  with  God  by  newnefs  of  life,  and  de- 
pendence for  pardon  on  the  blood  of  Chrift  alone  j  be- 


Chap.     24.]         Ontrue  and falfc  Repentance.  lo7 

tween  diftrefs  from  regard  to  perfonal  fafety,  and  grief 
and  fhame  for  iin,  as  the  greateil  evil  in  the  world,  and 
the  bafeil  return  to  God  and  Chrift. 

Falfe  repentance  can  coniiil  witli  averfion  to  God  and 
his  Law  ;  in  true,  the  love  of  both  prevails.  Thofe  ter- 
rors, which  awakened  hnncrs  feel,  arife  from  lively  ap- 
preheniions  of  God's  juilice.  I'hcy  know  they  .have 
greatly  provoked  him,  and  therefore  want  fome  covert 
from  his  wTath  ;  and  having  fome  idea  both  of  his  holi- 
nefs  and  power,  he  appears  an  infupporlable  enemy. 
They  dehre,  therefore,  to  be  at  peace  with  him,  knowing 
the  quarrel  \dll  end  in  their  everlafting  deftrudion. 
Upon  this  account  they  rcfolve  to  obey  him,  as  fiaves 
ferve  diligently  a  tyrannical  mailer,  though  tlieir  inclina- 
tion be  direclly  contrary  to  their  work.  Thus  in  the 
cafe  of  flilfe  penitents,  were  the  penalty  of  the  law  remov- 
ed, they  would  prefently  return  to  their  old  coiirfe  with 
dehght. 

The  true  penitent,  on  the  contrary,  fees  great  excel- 
lency In  obedience,  and  drives,  for  this  reafon,  to  obey 
with  all  exaclnefs.  He  grieves  not  becaufe  the  law  is  16 
ftricl,  or  its  penalty  fo  terrible,  (for  he  eilcem.s  the  law  to 
be  holy,  and  the  comm.andment  holy,,and  juft,  and  good,) 
but  that  he  is  carnal,  fold  under  fm  ;  that  from  a  nature 
oppofite  in  its  bent  to  God,  he  can  make  no  better  pro- 
grefj  in  his  ways  and  fervice.  He  breathes  earneilly  after 
liolinefs,  efteeming  it  no  lefs  a  bleiiuig  than  deliverance 
from  condemnation  ;  he  does  not  delire  the  law  iliould 
bend  to  his  corruptions,  but  that  his  heart  ihould  become 
fully  fubjecl  to  it.  To  partake  of  the  redemption  that 
is  in  Jcfiis^  to  make  a  progrefs  in  conquering  every  vile 
affection,  and  to  live  in  communion  with  Gocl,  is  the 
whole  wiili  ot  his  foul. 

Falfe  repentance  v/ears  off  witli  tlie  alarming  convic- 
tion from  which  it  fprung,  but  true  repentance  is  the  con^ 
Jlant  exercife  of  the  fouL  Many  fad  inifances,  v/e  find 
ofperfonswho  for  a  time  appear  under  much  trv^uble 
aad  forrow  for  their  fms,  yet  tluy  return  to  them. 
Others  quiet  their  confciences,  by  refiecling  upon  the 
diftrefs  they  once  were  in  for  their  fms,  and  take  comfort 
in  their  reformation  and  formal  courfe  of  religious  du- 
ties.    From   hence  they  become  luke-vrnrm  and  fecure> 


J  58  On  true  andfalfe  Repentance,  [Sund,  24« 

Some  of  this  charafter  will  even  boaft  of  their  experience, 
and  talk  of  the  joy  they  have  in  God,  whilil  they  know 
nothing  of  humiliation,  for  their  remaining  manifold 
corruptions,  imperfect  duties,  and  numerous  failings. 
Hence  their  prayers  are  habitually  offered  up  in  a  flothful 
fpirit,  without  deiiring  an  anfwer  ;  the  great  things  of 
God's  law  are  but  mean  in  their  eyes,  and  all  their  religion 
is  reduced  to  a  lifelefs  form,  to  God  hateful,  and  to 
themfelves  unprofitable. 

On  the  contrary,  true  repentance  produceslaflingfelf- 
abafement  for  remaining  corruptions,  as  they  are  difcov- 
er»d.  The  true  penitent  does  not  forget  his  paft  fms,  be- 
caufe  he  has  peace  with  God,  The  enjoyments  of  fa 
high  a  favor,  makes  the  rememxbrance  of  his  offences 
much  more  grievous.  Not  that  he  looks  back  to  pafl 
years  for  matter  of  humiliation  ;  his  prefent  ftate  of 
mind  calls  upon  him  to  renew  his  confellion  and  forrow 
before  God.  Such  frequent  workings  of  a  carnal,  world- 
ly, unbelieving  fpirit  ;  fo  little  love  to  God  or  man  ; 
fuch  a  taint  brought  upon  the  foul,  under  provocations 
to  envy,  pride,  anger,  impurity,  and  difcontent,  though 
his  fellow-creatures  fee  it  not,  yet  he  groans,  often,  being 
burdened  with  an  evil  nature.  Sorrow  and  fliame  there- 
fore for  iin,^  he  continues  to  feel,  till  death  gives  him  a 
difcharge  from  this  warfare. 

Do  I  know  (fays  the  true  penitent)  that  God  has  par- 
doned my  fms  ?  What  an  inftance  of  mercy  is  this  ? 
How  marvellous  the  grace  which  plucked  a  brand  out  of 
the  fire  !  And  am  I  ftill  doing  fo  little  for  him  who  hath 
done  fo  much  for  me  ?  O  vile  ingratitude  !  O  that  I 
could  obtain  more  vid:ory  over  my  corruptions  !  How 
often  have  I  lamented  my  infirmities  and  defe(^s,  yet 
have  caufe  to  do  fo  flill !  How  often  defigning  and  pur- 
fuing  clofer  communion  with  God,  but  what  a  poor 
progrefs  do  I  make  !  How  would  the  defilement  found 
in  my  beft  duties  feparate  betwixt  God  and  my  foul  for 
ever,  had  I  not  the  blood  of  Chrift  to  cleanfe  me,  and 
the  benefit  of  .his  intercefilon,  as  my  glorious  advocate 
vyith  the  Father  ?  O  wretched  man  that  I  am  who  Ihall  de-^ 
liver  me  from  the  bodv  of  this  death  ! 


Chap.  25.]  On  true  and  falfc  Repentance,  159 

S  U  N  D  A  Y    XXV. 


ooooooooaoooo 


CHAPTER    XXV. 

The  same  subject  continued. 

r  ALSE  repentance  produces  only  a  par- 
tial a:mendment ;  true,  an  equal  oppofition  to  every  kind 
of  difobedience.  As  fome  grofs  oitence  generally  excites 
that  fear  which  is  the  life  of  falfe  repentance,  deliverance 
from  its  dominion  too  frequently  fatisfies  without  any 
further  change.  Or  if  the  falfe  penitent  is  zealous  for 
religious  duties,  who  w^s  once  profane,  he  will  live  in 
ftrife,  injuftice  and  uncharitablenefs  ;  if  he  contend  ear- 
neftly  for  the  truth  of  the  gofpel,  he  will  love  money, 
and  value  it  more  than  the  peace  of  God.  And  under 
the  form  of  godlinefs,  he  feels  no  pow'er  from  on  high  ; 
like  thofe  oiLaodicea^  he  is  perfectly  fatisfied  with  himfelfe 
Directly  oppofite  to  this,  is  the  charader  of  a  true  pen- 
itent ;  he  finds  indeed,  as  we  obferved  before,  continual . 
cau(e  to  confefs  his  imperfections,  and  feek  renewed  par* 
don  in  the  blood  of  Chrifl.  But  though  he  has  not  al- 
ready attained,  neither  is  already  perfect,  yet  he  w^atches 
and  itrives  againft  all  that  is  evil,  and  labors  to  be  trans- 
formed into  the  image  of  Gocf.  He  cannot  be  fatisfied 
•with  freedom  from  prefumptuous  tranfgreffion  ;  all  the 
gracer>  of  the  bleffed  Spirit  are  beautiful  in  his  eyes  :  he 
cannot  live  without  them  ;  purity,  humility,  meeknefs, 
charity,  patience,  faith  and  love  are  implanted  in  his  fouly 
and  he  conitantly  ufes  the  appointed  means  to  eitablifh- 
and  encrcafe  them  more  and  more.  I  confefs,  faith  the 
true  penitent,  my  heart  is  deceitful  above  all  things,  and 
d-efparately  wicked  ;  this  makes  mc  feel  the  need  1  have 
of  power  and  grace  from  Heaven  to  keep  me  :  yet  my 
defire  is  before  the  Lord,  and  my  groaning  is  not  hid 
from  him.  I  can  truly  fay,  I  hate  the  thought  of  fool- 
iflmefs,  but  thy  law  do  I  love.  O  that  my  w^ays  were 
luade  fo  direft  that  I  might  keep  thy  kw. 


360         ^  Oniruc  andjalfc^Repcnicnice*  [Sund.  24« 

It  will  luiHce  to  mention  but  one  inflance  more.  Falfe 
repentance  luffers  us  balely  to  yield  to  the  fear  of  man, 
whiifi:  true  repentance  leads  us  to  forfake  all  to  follow 
ChriiL  Many  fct  out  a  little  way,  and  run  well  in  reli- 
gion, till  love  of  praife  or  dread  of  contempt  conquers 
them,  and  they  turn  back.  Their  own  relations  or  per- 
sons who  can  be  of  great  advantage  to  them  in  the  world 
m.uft  at  all  events  be  pleafed";  no  fmful  ways,  therefore 
mull  they  abHain  from  as  fikhinefs,  if  io  doing  will  for- 
feit their  favor,  by  whom  they  may  gain  or  lofe  fo  m.uch. 

The  true  penitent,  on  the  contrar}^,  heartily  affiam^ed 
of  his  p^vfthfe,  and  determined,  from  love  to  God,  to  do 
his  will,  carefully  avoids  every  Ihal'e  and  every  occaiion 
whichx  would  endanger  a  relapfe.  He  will  no  longer 
comply  with  evil  cuiioms,  or  call  innocent,  what  gives 
tem.ptation  its  moft  inviting  form  ;  diverls  the  thoughts 
entirely  from  God  and  eternal  things,  and  inflames  thcfe 
pailions,  v/hich  wifdom,  intereft,  and  duty  require  men 
to  fupprefs.  For  confcience  fike,  therefore,  he  will  rifle 
the  lofs  of  temporal  advantages,  and  rciift  the  intreaties 
and  bear  the  frowns  of  relations  and  friends,  fooner  than 
be  feduced  from  his  vigilant  jealoufy  overfm,  and  all  ap- 
proaches to  it.  He  will  w^alk  with  gfeat  circumfpeclion 
in  regard  to  all  perfons  and  things,  kit  they  fhould  ob- 
ilruct  him  in  his  pilgrim.age.  It  is  his  Redfafl  purpofe, 
lofe  or  fuller  v^hat  lie  may,  never  to  yield  to  popular  er- 
rors, or  the  falliion  of  neglejcling  the  foul,  but  to  repel  eve- 
ry infinuatlng  advocate  for  conformity  to  cufcom,  faying. 
Depart  from  me  ye  vjicked^  I  zvill  keep  the  eo?nmand?nenis  cf 
Tiy  God, 

The  vaft  importarce  of  the  fubjecl  requires  us,  to  fura 
tip  the  feVeral  particular  inftanccs  in  which  true  and 
falfe  repentance  differ.  Falfe  repentance  is  the  offspring 
of  fear  ;  true;  of  light  fi'om  Heaven,  which  makes  iin 
nppear  exceeding  fmful  :  falfe  repentance  feeks  relief 
from  its  fears,  and  builds  its  hope  on  better  obedience, 
fufpicious  of  the  atonement  made  on  the  crofs  ;  true^ 
confides  in  this  alone,  having  the  heart  fprinkled  witli 
the  blood  of  Chrift  from  an  evil  confcience  ;  falfe  repen- 
tance can  coniift  with  an  averfion  to  God  and  his  law ; 
in  true,  there  is  a  love  to  both.  Falfe  repentance  is  tem.- 
porary  refpeding  grofs  fins,  and  then  fettles  into  a  def- 


Chap.  25.]        Qn  true  and falfe  Repentance.  161 

picable  form  of  leligion  \  true,  is  an  abiding  felf-abafement 
before  God,  for  which  there  appears  abundant  caufe, 
from  growth  in  the  knowledge  of  him,  and  of  ourfelves. 
In  falie  repentance  fdme .  beloved  luft  or  bafe  temper  is 
fpared,  and  a  partial  obedience  is  offered  up  to  God  5  \vt 
true  the  change  is  Univerfal  and  followed  with  all  the 
fruits  of  the  Spirit.  Falfe  repentance  will  lead  a  man  to 
obey  God  only  fo  far  as  he  may  without  perfecution  or 
reproach  ;  true,  is  content  to  go  through  evil  report,  con- 
tent with  the  praife  of  God,  let  men  think  or  do  aS  they 
pleafe. 

This  view  of  the  difference  between  falfe  repentance^ 
and  that  which  is  unto  falvation,  would  be  fufficient  on 
the  fubjed,  were  the  word  of  God  generally  known  and 
received :  for  that  commands  all  7)ien  to  repent  ;  affirming 
that  eternal  ruin  muft  follow,  except  we  repent.  But  a- 
las  1  in  flat  contradiclion  to  fcripture  the  falhionable 
fentiment  and  general  conclufion  is  that  thofe  only  need 
repentance  whofe  wickednefs  offends  fociety  ;  the  lewd, 
the  drunken,  the  diflioneil,  and  profane  ;  In  the  judgment 
of  the  worlds  ignorant  of  natural  depravity,  and  proud- 
ly  prejudiced  againft  the  doctrine,  much  evil  muft  firll 
be  committed  before  a  change  of  life  and  heart  can 
be  at  all  neccffary.  To  fpeak  out  more  plainly,  a  fober 
young  gentleman^  who  has  been  dutiful  to  his  parents, 
kind  to  his  relations,  well  efteemed  abroad,  arid  much 
commended  at  home,  kept  at  the  fame  time,  by  his  afflu- 
ence, from  the  temptation  ,of  doing  any  thing  men  in 
general  account  bafe,  is  apt  extravagantly  to  over-ratQ 
his  own  condud,  as  all  around  hinl  do,  and  to  fuppofe  he 
has  done  nothing  which  calls  for  godly  farrow,  or 
ought  to  trouble  his  confcience  :  lie  is  confident  you 
greatly  injure  him  by  iniifting  that  he  can  never  be  fa- 
ved  without  fucli  afenfeof  fin,  loathing  of  himfelf,  faith 
in  Chrift,  and  zeal  to  honor  God,  as  confbitute  true  re- 
pentance. 

In  the  fame  mifl:ake  a  young  lady,  trained  up  to  affa- 
bility and  politenefs,  to  love  peace  and  harmony,  can  be 
guilty  of  no  offence  in  the  eyes  of  the  world,  without 
doing  violence  to  all  the  reflraints  of  modefty,  decency^ 
and  character;  of  canfequence  felf-pleafing  thoughts  of  her 
own  virtues  will  fill  her  mind  ;  Ihe  will  hardly  believe  % 
W 


163  On  true  andfalfe  Repentance,      [Sunt).  S'i*- 

young  lady  of  her  good  character  has  any  occafion  to 
confeis  herlinfuhiefs  before  God  '^vith  Ihame  and  forrow, 
or  that  ihe  needs  repentance.  Many,  and  of  great  name 
too,  I  allow,  are  advocates  in  favor  offuch  amiable  per- 
fons,  who  '  conclude  (human  frailty  con fidered)  none 
can  be  in  a  better  Hate.  But  the  fcripture  is  the  deciiive 
ilandard  of  right  and  wrong,  ;>ind  mull  at  laft  prevail  ; 
now  the  fcripture  has  condemned  alL  No  fobriety  of 
manners,  therefore,  no  dutiful  or  kind  carriage  towards 
parents  and  relations,  can  exempt  you  from  this  condem- 
nation ;  nor  can  your  ftate  be  fafe,  till  you  have  repented. 
A  charge  of  great  finfulncfs  Hands  in  full  force  againfb 
you,  as  Ihall  now  be  proved. 

Be  it  granted,  that  you  have  been  ahvays  decent  and 
of  good  report  ;  that  no  relation  or  friend,  touching 
your  behavior  to  them  can  fee  any  thing  which  wants 
amendment.  To  a  better  character  no  one,  void  of  true 
repentance,  can  lay  claim.  Yet  granting  all  this,  an 
entire  change  of  heart  is,,  as  neceflary  before  you  can 
pleafe  God  or  be  meet  for  Heaven,  as  in  them  whofe 
company  you  flee  for  the  bafenefs  of  their  conducl. 

Confider  much  admired  youth,  how  has  your  heart 
Hood  affected  towards  your  Creator ,Preferver, and  Judge? 
You  have  received  from  his  bounty,  every  endowment 
which  makes  you  pleafe  !  He  is  infinitely  excellent :  have 
you  loved  him,  and  from  love  employed  your  time,  talents 
and  influence  as  he  has  commanded  you  to  do  ?  Do  you 
reverence  his  word,  meditate  with  pleafure  on  its  facred 
contents,  and  in  the  folemn  hours  of  prayers,  endeavor 
to  honor  him  by  the  deep  humility  of  your  foul  :  in  o- 
bediencne  to  his  tender  counfel,  do  you  avoid  giving  into 
fafhionable  converfation,  calculated  tojuftify  and  indulge 
pride,  fcnfuality,  ambition  or  avarice  ?  Is  your  defire  a- 
bove  all  things  to  live  in  fabjeclion  to  God,  and  continu- 
ally to  depend,  as  he  commands  for  right eoufnefs  and 
ftrength  on  the  Lordjefiis  Chriji  ? 

If  confcience  teftifies,  that  you  are  a  ftranger  to  fuch 
intentions  and  tempers,  (and  it  mufl  teltify  fo,  except 
you  have  repented,)  then  your  life  has  been  led  entirely 
under  the  power  of  a  depraved  mind  ;  it  has  been  one 
continued  courfe  of  fm,  notwithftanding  your  many  ami- 
able  qualities,  and  all  the  efteem  they  have  procured  you-: 


Chap.  25.]         On  true  and  falfe  P.epeiiiancc,  1 63 

for  your  whole  ftudy  and  aim  has  been  to  pleafe  your- 
telf,  and  gain  reputation.  God,  his  truth,  honor,  love, 
and  mercies,  have  been  utterly  forgotten.  In  the  midft 
of  all  that  decent  regard  which  you  paid  without  failure 
to  every  one  around  you,  God  alone  has  been  treated 
with  negled.  But  if  this  be  true,  what  account  is  to  be 
made  of  your  ejfcmptjon.  from  the  common  vices  of 
youth,  or  your  great  and  good  character  amongil  men  I 
Is  not  neglecl:  of  God,  and  injuftice  towards  him,  ^ 
charge  of  itfelf  fufficicntly  bafe  and  wicked  ?  Does  it  not. 
Cill  for  deep  forrow,  for  felf-abhorrence,  for  an  entire 
change  of  mind  ?  Or  can  any  one  abfurdly  fuppofe  all 
offences  immediately  againft  God,  are  cancelled  by  amia- 
ble deportment  to  parents,  and  relations,  and  friends  ? 
Where  no  deiire  to  pleafe  God,  forms  and  governs  the 
tempers,  the  difference  muff  be  nothing  whether  felf-love 
chufes  a  way  of  gratification  more  reputable,  or  one 
which  men  agree  to  reproach.  In  both  cafes,  the  fervice 
cf  God  is  equally  defpifed,  and  himfelf  treated  as  a  cy- 
pher. Without  true  repentance,  therefore,  you  remain 
involved  in  all  the  guilt  and  mifery  of  a  creature  fallen 
from  God,  letting  up  your  will  above  his  law,  and  your- 
felf  above  him  ;  and  dying  in  fuch  a  fpirit,  you  muff  be 
loll. 

Equally  vain  (though  very  common)  is  it  for  men  to 
truft  in  honefty  or  generofity  to  relations,  dependents, 
and  neighbors,  as  fetting  afide  in  their  cafe,  the  need  of 
true  repentance.  What  can  be  more  \a  eak  ?  is  no  lin  but 
diflioneily  forbidden,  or  hateful  to  God  ?  Is  there  the 
leaff  hint  in  his  revelation,  that  one  or  two  good  quali- 
ties will  atone  for  what  is  wicked  and  deteftable  ?  You 
may  abhor  every  fpecies  of  diflionefty,  and  delight  to  do 
ads  of  kindnefs,  yet  be  proud  and  fclfrfuilicient  as  Luci- 
fer, luftful  as  a  fatyr,  utterly  profane  as  an  infidel- ;  a 
llranger  to  every  temper  a  creature,  and  a  iinner  ought 
to  feel,  as  muct  as  if  you  was  the  vilcft  cheat  on  eartli. 
Igrant.felfiih  men  extol  honeffy  and  benevolence,  with 
the  loudeft  applaufe  ;  yet  muft  the  mind  be  humble,  be- 
fore the  honeft,  generous  man  can  pleafe  his  Maker, 
Though  I  give  all  my  goods  to  the  poor  and  have  not  love(yhQ 
love  of  God  and  man,  which  before  true  repentance  cau 
have  fto  place  in  the  heart)  it  profitcth  me  nothino^. 


16'1^  On  true  andfalfe  Repeniance,         [Sund.  25, 

When  the  obfervance  of  focial  duties,  therefore,  is  ufed 
as  a  plea  to  difpenfe  with  godly  for  row  for  fin,  and  de- 
pendence upon  Chrift  for  falvation,  the  Heaven  daring 
imagination  proves  the  heart,  which  harbors  it,  totally 
depraved,  and  requires  as  great  an  exercife  of  mercy  to 
forgive  fo  wicked  a  thought,  as  to  pardon  thofe  who  de- 
fraud and  injure  man. 

You  have  now  been  inftrucled  in  the  nature  of  true 
repentance  ;  that  it  is  an  entire  change  of  judgment, 
tempers,  andpradice  ;  and  that  every  creature,  fallen  from 
God  and  righteoufnefs,  mufl  experience  this  divine  change 
or  perifh. 

I  would  hope,  therefore,  your  cpnfcience  is  now  in 
fome  degree  awakened,  and  that  you  deiire  to  know 
what  method  you  muft  take,  in  order  that  your  repen- 
tance may  be  unto  falvation  :  if  this  be  your  defire,  in- 
flead  of  multiplying  directions,  it  will  fuffice  to  point 
out  the  few  which  follow. 

Read  much  the  fcripture,  with  prayer  to  underfland 
it,  as  the  method  which  God  has  prefer ibed  for  your,  re- 
covery, and  dwell  on  thofe  particular  parts,  which  def- 
cribe  the  nature  of  true  repentance.  The  fifty- firilPfalm 
delineates  to  perfedion,  all  the  properties  of  a  ,  contrite 
Ipirit  returning  to  God.  The  fifteenth  of  St.  Luke  pre- 
fents  us  with  an  affecting  picture  of  an  acceptable  peni- 
tent ;  and  in  the  fifth  andfixth  chapters  of  the  Efhcfians^ 
the  entire  change  of  heart  and. life  eflential  to  ail  Chrif- 
iians^  is  at  large  laid  before  you.  Thefe,  and  fever al  iim- 
ilar  parts  of  Icripture,  you  muft  read  with  care,  and  take 
pains  to  underftanr^.  In  this  employment  you  are  feek- 
ing  after  knowledge,  and  are  in  the  way  to  have  thofe 
very  difpoiitions  towards  God,  fpring  up  in  your  foul, 
which,  you  read,  conftitute  true  repentance. 

2.  Confider  with  much  attention,  the  corruption  of 
your  nature.  Only  commune  with  your  own  heart, 
and  you  will  immediately  find  your  inclinations  ftrongly 
bent  to  many  things  you  ought  to  hate,  and  that  you 
have  a  great  averfion  to  things  excellent  ;  you  will  ob- 
ferve  an  excdillve  degree  of  felfiflmefs  cleaves  to  you,  and 
a  lamentable  indifference  to  the  peace,  comfort,  and  wel- 
fare of  others.  Upon  examination,  you  will  find  many 
bafe  tempers  have  a  root  in  your  heart,  and  work  on  all 


Chap.  25.]  On  true  andfalfe  Repentance.  a  65 

temptations  fulted  to  excite  them  to  your   great  defile- 
ment. 

The  fruit  alfo  of  this  natural  depra\'i!:y,  you  muft 
obferve,  h-^s  appeared  in  your  numerous  oficnces.  Re- 
collect the  feveral  relations  and  places  you  from  your 
childhood  have  lived  in,  and  what/your  faults  were  in 
each  :  above  all,  dwell  on  what  is  called  in  Icripture 
your  own  iniqvfityj  which  has  enllaved  and  defiled^  you 
above  every  other  corruption.  It  may  be  pailion,  pride, 
envy,  Icwdncfs,  liying^  love  of  money,  or  praife  from  men. 
Call  to  remembrance  the  many  inftances  in  which  your 
fm  has  broken  out,  fo  as  to  leave  great  guilt  upon  your 
mind,  and  iliarp  upbraidings,  yet  has  prevailed  after  all. 
Think  how  you  have  pleaded  for  rebellion  againft  God 
in  your  own  cafe,  ftiiled  convicHons,  and  even  prefumtu- 
oufly,  and  with  deliberation,  done  evil.  Think  with 
what  neglecl  and  contempt  you  have  treated  the  gofpel, 
though  the  wifdom  of  God,  the  great  refult  of  his  infin- 
ite underilanding  and  richeil  mercy.  You  would  not  fo 
much  as  enquire  about  it,  or  take  the  leaft  pains  to  inform 
yourfelf  \y\\j  Chriil  came  into  the  world,  and  v/hat  ben- 
efits are  to  be  received  from  him.  Conclude  with  reck- 
oning up  the  feveral  aggravations  of  your  fms  ;  that  they 
have  been  committed  after  counfels  and  reproofs,  warn- 
ings, judgments,  deliverances,  and  tender  mercies.  No 
one  has  been  a  tranfgreilor  ix\  fo  little  a  degree,  but  upon 
a  fair  and  honefl  detail  of  his  offences,  fo  far  as  confcience 
has  regiftered  them  (though  there  be  yet  only  a  fmall 
knowledge  of  duty)  but  he  will  find  himfelf  an  offender 
far  beyond  what  he  has  conceived. 

This  examination  muft  be  crowned  with  prayer,  for 
repentance  is  the  gift  of  God.  "'We  are  pleafed  to  think, 
it  is  an  eafy  work  to  repent,  and  conclude  -ficknefs,  or  ad- 
vance in  age,  or  fear  of  deatfi  will  oi  tlicmfclves  lead  us 
t()  repentance.  Proud  miftake,  maniferc  by  daily  expe^ 
rience  !  and  a  contradiction  to  the  Holy  Ghoft,  who  oills 
repentance  the  m-ant  of  G(xL  To  fix  on  the  lieart  a  con- 
vicf  ion  of  fmfulnefs,  and  felf-loathing  for  it  ;  to  obtain 
confidence  in  Chrift,  and  zeal  for  his  honor,  evidencing 
themfelves  in  newnefs  of  life,  muft  be  the  eficct  of  Al- 
mighty Grace,  bccaufe  felf-love  violently  refents  every 
charge  of  a  heinous  nature :  and  every  natural  paiTion 


166  The  Tempers  of  a  [Sund.  2G. 

rifes  up  in  indignation  againft  confefilng  ourfelves  to  be 
vile  and  hell-deferving.  Whilft  it  is  impofTible,  without 
divine  light,  to  fee  any  thing  lovely  in  a  God,  who  fo  fe- 
verely  condemns  thofe  very  lufts,  which  have  long  been 
indulged  as  fources  of  our  pleafure.  Wherefore,  from 
that  fountain  only,  whence  proceeds  every  good  and  per- 
fed  gift,  you  mull  receive  repentance  unto  life.  As  a 
reafonable  immortal  creature,  you  are  commanded  to  re- 
pent, and  as  a  helplefs  fmner,  infufficient  to  every  good 
work,  you  are  alfo  taught  to  pray  for  his  Spirit,  that 
you  may  be  obedient  to  his  command.  It  is  your  part 
to  confefs  your  own  inability  to  glorify  God  by  true  re- 
pentance, and  implore  him  in  whofe  hands  are  the  hearts 
of  all  men,  to  help  you  eftedually  againft  yourfelf,  the 
world,  and  Satan.  The  following  prayer,  fo  very  hum- 
blino  =,  availeth  much  :  Tiir7i  thou  iis^  0  gccd  Lord^  and  fo 
fhall  ive  be  titrned.  Save  ns^  a?id  we  fJjall  he  favcd^for  thou 
<rt  our  prafe* 


S  U  N  D  A  Y    XXVI. 

oooocooooooo 

CHAPTER     XXVL 

The  Tempers  of  a  Christian  towards  God,  anxv 
THE  Principles  which  form  them. 

CtOD,  in  himfelf  infinitely  excellent, 
and  to  us  perpetually  bountiful,  has  a  double  claim  to 
rule  in  our  hearts  without  a  rival.  Yet  we  naturally  neg- 
lect him,  and  find  all  our  pleafure  in  living  as  our  own 
mafters.  And  it  is  owing  to  the  doctrines  of  the  gofpel  re- 
vealed in  the  heart  by  the  Holy  Ghoft,  that  a  Chriflian  en- 
tirely renounces  all  difafFe6lion  to  his  Maker,  and  glori- 
fies him  with  body,  foul  and  fpirit, 

The  grace  of  God ^  laith  the  fcripture,  ivhich  hringethfaU 
vation^  hath  appeared  unto  all  men^  teaching  them^  (by  fuch 
01  difplay  of  infinite  good  will ^  J  to  deny  imgcdlinefs  ;  no  more 


Chap.  26.]         Chri/lian  towards  God,  167 

to  infult  their  adorable  benefaflor  by  rebellion,  or  dif- 
iionor  him  by  neglect.  The  dodrines  of  grace  make 
every  duty  appear  rational,  and  win  the  heart  to  the  prac- 
tice of  univerfal  godlinefs.  Having,  therefore,  explain- 
ed and  eftablifhed  thefe  dodrines,  which  conftitutc  the 
divine  knowledge  peculiar  to  a  Chrijiian^  I  proceed  to 
delineate  the  feveral  excellent  tempers  by  which  he  ftands 
diflinguiihed  from  the  unbelieving ;  and  that  practice, 
which  fhews  forth  the  praifes  of  his  God  and  Saviour, 
who  hath  called  him  outof  darknefs  into  marvellous  light. 

We  begin  with  thofe  tempers,  which  every  real  Chrif* 
itan^  exercifes  towards  God. 

The  liril  hfear^  one  of  the  chief  fprings  which  govern" 
the  human  mind.  Some  fuitable  object,  therefore,  muft 
needs  engage  our  fcar^  to  keep  us  from  the  influence  of 
imaginary  terrors,  or  of  things  little  to  be  dreaded,  whilft 
we  remain  duly  fenfible  to  impreffions  from  what  is  of 
greateft  moment.  In  this  excellent  manner,  fear  is  reg- 
ulated in  the  Chriftian's  breaft.  Inferior  caufes  and  tc^m- 
poral  evils,  he  knows  are  only  inftruments  in  the  hands 
of  God,  fubferving  his  will  ;  therefore,  he  fanclifies  the 
Lord  God  in  his  heart.  He  is  his  fear  and  bis  dreads 
A  God  too  wife  to  miilake,  too  juft  to  do  wrong,  too 
mighty  to  be  refilled,  and  too  good  to  be  known  with- 
out adoration  of  his.  name,  and  felf-abafement  before 
him.  The  fear  of  a  Chrijlian  produces  no  uneafy  feel- 
ing refpecling  God  ;  it  is  the  fear  of  a  creature  towards 
a  merciful  Creator  ;  of  a  iinner  redeem.ed  by  the  rich- 
ed  ad  of  love,  and  of  a  child  towards  an  affedionate 
father.  In  the  fame  proportion,  therefore,  as  he  incrcaf- 
es  in  the  knowledge,  he  increafcs  in  the  fear  of  God,  for 
they  are  infcparable  from  each  other.  So  infeparable, 
that  the  inhabitants  of  Heaven  cry  out.  Great  and  mar- 
vellous  are  thy  works ^  Lord  God  abnighty^juji  and  true  are 
thy  ways^  0  Ki?ig  of  faints  ?  Who  jhall  not  fear  Thee^  0 
Lord,  and  glorify  thy  name  ?  It  is  in  general  a  noble  ingen- 
uous fear  of  the  Lord,  and  his  goodnefs,  which  rules  a 
Chriflian,  But  as  he  is  encompaflcd  with  allurements  to 
bribe,  with  foes  to  intimidate,  and  Icnfible  objects  which 
make  a  forcible  impreffion,  it  is  necellary,  in  feafons  of 
'uiolent  temptation,  to  call  to  remembrance  the  wrath  reveal- 
ed from  Heaven  againft  all  the  ungodlinefs  and  unright- 
eoufnefs  of  men. 


168  The  Tempers  of  a  [SunB.  26^ 

1  his  fear  produces,  in  every  real  Chnftian^  a  readinefi 
to  obey  God  zvtth  a  cheerful  mind^  mid  uoiihoitt  refervc.  He 
beholds  his  Maker's  abfolute  dominion  ovet  him,  found- 
ed in  his  very  being. .  Every  faculty  ot  Ms  foul,  and 
member  of  his  body  is  given  at  lirft,  and  perpetually 
preferved  by  the  act  of  God  ;  confequently  when  he 
requires  both^  to  be  employed  according  to  his  will^ 
he  does  but  appoint  the  ufe  of  what  -is  his  owfi  abfolute 
property.  Ever  confcious  of  this  truth,  :t  Chrijiian  ref- 
olutely  regards  the  authority  of  God,  in  a  ivorld  which 
defpifes  it  ;  and  uniformly  perfifts  to  obey  his  com- 
mands, though  natural  corruption,  r/orldly  interefl,  and 
the  torrent,  of  ciiftom  contintialiy  oppofe.  In  his  judg- 
ment, the  commiand  of  God  alone  conftitutes  a  practice 
perfecxly  reafonable,  and  abfolutely  neceffary.  Yet  con- 
fcious of  his  pronenefs  to  yield  to  fm,  and  prevaricate 
in  his  obedience,  he  calls  iTpon  his  God.  0  teach  me  thyjiau 
utes  ;  fet  my  heart  at  liberty^  that  I  may  run  the  way  of  thy 
comma  ruhnents,-  0  five  me  ^  for  Ifeek  thy  co7nma7id??ients.  And 
if  by  furprize  or  violent  temptation,  he  fall  into  fm  ; 
fliame  and  pungent  grief  fucceed  his  tranfgreflion,  and, 
like  a  man  opprelTed  with  bodily  difeafe,  he  groans,  be- 
ing burdened  with  mifery  on  account  of  his  vilenefs,  and 
longs  to  have  his  back-flidings  healed. 

He  cannot  but  be  thus  affected,  becaufe  gratitude  to 
God  is  an  efTential  part  of  a  Chrijiian' s  tempef.  His 
food  by  day,  his  ficep  by  night,  his  raiment,  health 5 
ilrength,  and  f^wfety  (rich  bleflings,  though  rarely  notic- 
ed, and  received  with  thankfulnefs)  make  fuitable  im= 
prellions  on  his  mind.  Ele  fliys  to  himfelf,  there  is  an 
eagerncfs  to  embrace  the  hrft  opportunity  of  convincing 
our  affectionate  friends  we  are  fenfibie  of  their  kindneifes  5 
and  all  are  ready  to  brand  the  ingrate,  who  utterly  for- 
gets his  liberal  patron.  And  where  obligation  is  the 
greateft,  fiiall  gratitude  be  ict  at  nouglit  ?  Shall  I  treat 
?ny  fupreme  Benefactor  with  contempt  ?  How  inexcufa- 
l)ly  bafe  would  this  be,  were  I  indebted  to  him  only  for 
the  comforts  of  this  life  !  But  my  debt  is  beyond  all  that 
can  be  reckoned  up.  He  might  juftbx  have  cut  me  offin 
my  fins,  or  left  me  in  the  delufions,  pride,  and  Unbelief 
of  my  heart  :  but  he  hath  forgi^>en  all  my  offences,  cov-^ 
•:red  all  my  fm,  conquered  my  haughty  fpirit,  and  creat-^ 


Chap,  26.]  C/jriJlaji  towards  Gol  1G& 

*■  .  ■    , 

ed  me  again  after  his  own  image.  I  am  able  to  compre: 
hend  with  aU  faints,  the  length  and  breadth,  the  height 
and  depth  of  the  love  of  Chrifl ;  and  I  know  what  re- 
proach and  mifery  the  Lord  of  life  and  glory  bore,  to 
fave  my  foul.  On  one  hand,  I  fee  the  fathomlefs  abyfs 
of  \voe,  from  which  he  preferved  me  ;  on  the  other,  the 
exceedmg  eternal  weight  of  glory  ready  to  be  revealed  in 
me  :  whilfl  I  meditate  upon  thefe  things,  affurcd  of  their 
certainty,  I  fay,  even  the  ftones  of  the'llreet  might  well 
cry  out  againft  me,  if  I  was  not  fired  with  gratitude  to 
make  lome  beconiing  return ;  I  am  glad  to  confefs  no 
ilave  fo  abfolutely  the  property  of  his  mailer  by  purchafe, 
as  I  am  Chrift's  ;  nor  any  penfioner  on  royal  bounty  fo 
obhged  to  honor  the  king  for  a  rich  undeferved  provif- 
ion,  as  I  am  to  love  and  pleafe  my  God,  both  with  foul 
and  body,  which  are  his. 

Such  it  is  evident,  from  the  appoftle's  declaration,  are 
the  feehngs  of  a  Cbrifiian ;  for  when  he  is  fhewin^  what 
mf.uenced  him,  and  all  the  faithful,  toferve  the  Lord 
with  fuch  emment  zeal,  to  the  hazard  of  their  lives,  he 
lays,  The  love  ofChrift  conjlraineth  us  ;  like  a  mighty  fwell- 
mg  tide.  It  bears  us  above  all  oppofition,  carrying?  forth 
our  fouls  in  lively  ads  of  gratitude  towards  God. 
_^  With  %X7i\:\V\i^Q,  affiance  is  ftriclly  conneded  :  for  when 
we  know  our  benefacl:or  hath  bellowed  upon  us  many 
rich  favors,  we  are  then  able  to  truft  in  his  goodnefs. 
It  IS  ^hus  the  fm  of  unbelief  fo  fharply  upbraided  in  fcrip- 
turc,  fo  difhonorable  to  God,  io  fadly  perplexing  and 
hurtful  to  the  foul.  Is  conquered  in  the  heart  of  ^Chrif 
ttan.  And  though,  In  feafons  of  extreme  trouble  and 
temptation,  he  may  be  fometimes  afraid  he  can  fay  with 
n-uth,  yet  will  I  put  my  trull  in  God.  A  Cbri/lian  cm 
do  this,  becaufe  many  exceeding  great  and  precious 
promifes  are  given  to  him  for  this  very  purpofe,  that  his 
taith  and  hope  may  be  in  God.  He  cannot  open  the 
loripture  without  meeting  with  animating  defcriptions 
of  the  Lord  God  omnipotent,  as  full  of  compaffion,  a- 
bundant  m  mercy,  forgiving  iniquity,  tran/greHion,  and 

Befides,  he  knows  the  love  wherewith  God  hath  loved 
Him.  He  hath  prornifed  (faith  a  Chriftian)  to  brin^  every 
one  to  glory,  who  believes  in  the  name  of  his  only  be- 
gotten  Son,  and  confirmed  the  ineftimable  promile  by 


I'jO  The  Tempers  of  a  [Sui^a.  2^^ 

covenant  and  oath.  It  would  be  tke  height  of  prefump- 
tion  in  me,  to  expe(51:  what  God  has  no  where  engaged 
himfelf  to  beftow  ;  but  after  he  hath  given  fuch  exceed- 
ing great  and  precious  promifes,  and  is  able  to  do  exceed- 
ingly above  all  that  I  can  afk  or  think,  it  would  be  call- 
ing reproach  upon  his  faithfulnefs  and  bounty,  to  har- 
bor fears   and  fufpicions  of  his  good  will  towards  me. 

But  though  a  ChryUan  firft  trufts  in  the  Lord,  and 
flays  himfelf  upon  his  God  from  faith  in  the  promifes, 
yet  after  growth  in  grace,  his  experience  flrongly  con- 
firms his  truft  ;  becaufe  all  that  help,  protection,  and 
comfort,  which  the  promifes  encouraged  him  to  exped^ 
he  has  now,  in  many  inflances,  feen  accompliihed.  A 
vail  variety  of  temptation s«,  dangers,  and  enemies,  try  the 
word  of  the  Lord  to  the  uttermoll,  whether  there  be  a- 
ny  deceit  in  it.  But  the  experiment,  though  ever  fo  of- 
ten repeated,  only  enhances  its  value.  The  mortification 
of  my  vile  afFeclions  (fays  the  Chrijlian^)  my  deliverance 
from  deceit  and  violence^  both  ufed  to  deilroy  my 
foul  ;  my  pleafures  and  confolations  in  the  fervice  o£ 
Chrift  exadlly  correfpond  with  the  account  given  of  thefe 
things  in  the  word  of  God.  From  this  complete  evi- 
dence, therefore,  he  fees  it  is  good  for  him  to  put  his 
trull  in  the  Lord  God.  And  though  the  workings  of 
unbelief,  are  very  far  from  being  utterly  extincl,  they 
are  always  lamented,  refilled,  and  at  length  put  to 
flight.  He  rifes  fuperior  to  every  trkl,.  when  he  is  cna^ 
bled,  through  much  prayer,  and  confefiion  of  his  own  c- 
vil  heart  of  unbelief,  to  receive  that  comprehenfive  word 
of  promifc  :  All  things  Jhall  work  together  for  good  to  them 
that  love  God,  Afflidions,  he  fays,  though  (harp  and 
long  continued  ;  injuries  mofl:  maliciouily  defigned,  or 
whatever  way  fufFerings  come  upon  me,  they  are  not 
the  fcourge  of  an  enemy,  or  the  wound  of  a  cruel  one, 
nor  do  they  come  by  chance  :  they  are  fent  to  do  me 
good*  This  is  all  the  fruit,  to  take  away  fin  ;  he  afilicls- 
for  my  profit,  to  make  me  partaker  of  his  holinefs. 
Therefore  will  I  patiently  wait,  and  quietly  hope  for  the 
expe(5led  end. 

Thus  the  Chrijiian^  by  paflive  obedience  to  the  will  of 
Cod,  honors  him  in  the  midft  of  all  his  troubles  :  he 
honors  him  no  left  h^  doing  all  things  to  the  glory  of  Godo 


3uND.  26.]  Chriftlan  foiu a  rds  God.  I7i 

Glory  is  the  fliining  forth  of  fome  excellency.  We  give 
it  to  men,  when  with  high  efteem  and  cordial  regard  we 
fpeak  of  their  worth,  and  the  good  which  the  world  hath 
received  from  them.  The  Chriftian  has  a  fmgle  intention 
in  this  manner,  to  glorify  God.  He  would  convince  all 
by  his  whole  life  and  converfatlon,  that  lie  engages  in 
his  fervice  on  account  of  his  goodnefs,  wifdom,  holinefs, 
andfovereign  dominion,  w^hichall  appear  to  him  in  the 
mcft  amiablelight .  Falfe  motives  \yhich  form  many  fhining 
characters,  have  no  influence  in  his  heart-  Fear  of  fliame 
or  lofs  do  not  reftrain  him  from  evil  ;  nor  love  of  praife, 
or  felf-applaufe,  excite  him  to  do  well  ;  but  fenfe  of  du- 
ty and  regard  to  his  Maker's  honor.  He  offers  up  all  his 
focial  virtues,  as  he  does  his  devotion,  v/ith  a  pure  defire 
that  God  may  be  better  ferved  by  himfelf,  and  all  arouncJ 
him.  The  ufefulncfs  of  actions  to  fociety  is  all  the 
world  regards.  To  them  the  end  and  deiign  for  which 
they  are  done,  is  nothing.  A  Chriftlan^  on  the  contrary, 
knows  the  temper  of  the  mind  ftamps  the  value  of  the 
adion,  and  above  every  thing  therefpeft  it  has  to  God. 
When  he  difcharges^  therefore,  the  duty  of  his  particular 
ftation,  (be  it  that  of  a  mailer,  hufband,  or  father,  a  fan, 
a  ferv^ant,  or  tradefman,  a  magiitrate,  or  pallor)  he  would 
have  aU  underlland,  he  is  conicientious  in  his  practice  not 
to  be  highly  efteemed  and  commended  \  but  becaufe  he 
knows  all  God's  precepts  concerning  all  things  to  be 
right,  and  is  psrfuaded  he  hath  given  us  a  law  in  all  thefe 
relpects,  which  ought  not  to  be  broken.  It  is  this  hea- 
ven-born intention,  which  confecrates  his  whole  behav- 
ior, and  makes  it  truly  religious. 

Infeparable  from  this  conllant  intention  of  giving  hon- 
or to  God  in  the  eyes  of  men,  impurity  of  heart.  A  Cbrif-. 
tian  prevents  fm  from  conceiving,  by  rehfting  its  firfl  ap- 
pearance in  the  foul.  Though  he  cannot  root  out  the 
corruption  of  nature,  nor  totally  fupprefs  the  rifmg 
•of  evil  thoughts  or  fenfations,  he  is  uneafy  when  he  feels 
them,  as  kings  are  at  the  riling  up  of  rebellion  in  their 
realm.  He  intreats  his  God  to  fend  him  immediate 
help,  and  expel  Ills  enemies.  What  was  at  firfl  an  invol- 
untary motion  within  (fad  indication  of  his  fall  from  o- 
rlginal  righteoufnefs)  he  will  not  fuffer  to  grow  exceed- 
ixig  fmfuTby  cherifhing  it  j  becaufe  this  v/ould  be  a  plain 


1*72  The  Tampers  of  a  [Sund.  2G, 

proof  of  love  for  fm,  though  fellifli  motives  might  reftrain  ' 
from  the  commiiTion  of  it. 

This  excellent  temper  of  a  Chrijlian  muft  be  more  par- 
ticularly explained.  Obferve  him  in  the  flower  and 
prime  of  life  ;  he  not  only  avoids  the  brothel  and  harlot, 
he  is  offended  at  foolifh  jefting,  at  the  impure  luftings  of" 
his  heart,  and  the  wanton  pidlures  a  corrupt  imagination 
would  be  drawing  before  his  eyes,  In  bufmefs,  he  does 
much  more  than  ufe  a  juft  weight  and  m^eafure,  he  refifts 
the  love  of  money  and  inordinate  gain.'  In  his  behavior 
towards  competitors  apd  enemies,  he  does  much  more 
than  abflain  from  flander  and  railing  ;  he  condemns  and, 
relifts  lilent  envy,  fecret  animofity,  and  injurious  fur- 
mifes,  as  the  offspring  of  bafe  felfiflmefs.  K[e  appears 
guilty  of  revenge  and  malice  in  his  own  eyes,  when  he 
detects  himfelf  liflening,  with  fatisfactio.n  to  thofe  who 
fpeak  evil  of  his  foes,  though  the  evil  be  true.  To  men<= 
tion  no  more  inflances,  the  Chrijlian  is  not  only  careful 
to  avoid  fetting  off  his  own  accom^plifliments,  which 
good  fenfe  and  good  manners  teach  ;  but  he  main- 
tains a  ftedfafl  oppoiition  to  felf-applaufe  and  felf-admi- 
ration,  not  ceafing  till  he  hath  put  to  flight  thefe  grand 
oppofers  of  the  glory  of  God,  the  giver  of  every  good 
and  perfed  gift.  In  each  of  thefe  inflances,  and  more 
which  might  be  named,  a  Chrijlian  honors  his 
Maker,  as  fearcher  of  the  heart,  and  Lord  of  con- 
fcience  ;  before  whom  the  fervant  deiire  of  his  foul 
continually  afcends  in  this  prayer,  Search  me^  0  Gody 
and  know  my  hearty  try  me^  and  know  my  thoughts  :  Jee  if. 
there  he  any  wicked  way  in  me^  and  lead  me  in  the  way 
everlajiing. 


Cha?.  27.3  Qhrijlian  iozvards  God,  1 73 

SUNDAY   XX  VII 


CO 0000000000 


"Chapter   xxvii. 

On  the  Tempers  of  a  Christian  tov:ards  God. 

C-<ARE  to  imitate  the  example  which  he 
left  us,  when  he  was  manifeft  in  the  fleih,  is  a  principal 
part  of  a  Chrifilar^s  temper.  He  watches,  prays,  and  la- 
bors with  fuccefs,  to  have  implanted  in  his  foul,  mercy, 
forbearance,  love  of  righteoufnefs,  and  hatred  of  iniqui- 
ty. Thefe  excellencies  in  "Jcfu^  Chrift^  without  meaiure, 
he  contemplates  ;  upon  this  all-perfecl  pattern  his  eyes 
are  fixed,  as  a  limner's  upon  an  invaluable  original,  which 
he  copies  ;  and  by  perfevering  attention,  its  transform- 
ing efficacy  is  felt  in  his  foul. 

But  granting  mere  Character,  though  bright  as  an  an- 
gel's, is  too  refined  to  produce  imitation,  a  Ghrijiian  has 
the  exprefs  command  of  his  Lord,  whom  he  loves  to  o- 
bey,  enjoining  him  to  tread  in  his  fteps.  Te  call  me  maf- 
Ur  and  Lord^  and  ye  fay  lucll^forfo  I  am.  If  L  then^  your 
Lord  and  mafier^  have  wafhed  your  feet  ^  ye  ought  alfo  to  nvajh 
one  another's  feet.  For  I  have  given  you  an  example^  that  ye 
Jhould  do  as  I  have  done  to  you,  Joh.  xiii. 

This  injundion  has  a  llrong  tendency  to  make  every 
temper  contrary  to  tlie  mind  that  was  in  Chrift,  appear 
to  a  believer  deformed  and  very  criminal.  He  fees  the 
mean  hypocrify  of  profefiing  to  be  a  follov/er  of  Chrift, 
without  conformity  to  his  image  *,  a  conformity  which 
manifefls  itfelf  by  a  meafure  of  every  grace,  wliich  ilione 
in  his  life,  and  in  hatred,  not  of  one  evil  temper  or  an- 
other, but  of  the  wliole  body  of  fin.  I'liOugJi  fome  may 
reprefent  this  as  carrying  the  holinefs  of  a  Chrfcum  tosn 
unwarrantable  height,  we  have  authority  inconteftabic 
to  afiirm,  that  every  living  member  of  Chrill's  churck 
muft  fhinc  in  a  real  refemblancc  of  his  moral  excellency. 
We  all  behokling  as  in  a  glafs  (in  the  perfon  of  the 
Lord  Jefus  Cbnjt)  the  glory  of  tlie  Lord,  are  changed 


174?  071  ths  Tempers  of  a  [Sund.  2Y* 

into  the  imag6  from  glory  to  glory,  even  as  by  the  fpirit 
of  our  God.  And  this  imitation  of  Chrift  becomes  eafy 
from  the  love  a  Chri/Hati  bears  towards  him  :  for  wc 
copy  with  pleafure  the  manners  of  the  perfon  we  ad- 
mire ;  efpecially,  if  added  to  his  excellencies,  his  gener  • 
pfity  to  us  has  been  flriking  and  mofl  beneficial.  This 
is  the  cafe  between  creatures,  whofe  richell  favors  are 
but  of  fmall  value,  and  amongfi;  whom  the  brigliteft 
characters  very  imperfed.  How  much  more  powerful- 
ly mufl  a  Chriftia?i^s  heart  be  afe6ted  in  ponderinp:  the 
riches  of  the  favior's  love,  and  his  unfpeakable  kindnefs  ! 
He  is  drawn  by  afecret  attraction  to  imitate  his  chirac- 
ter>  who  is  his  peace  and  hope,  his  life  and  God, 
and  alL 

Such  love  does  inore  than  excite  to  imitation,  it  crc* 
ates  love  to  God,  and  fuprem.e  delight  in  him.  Man^ 
funk  under  bodily  appetites,  underftands  not  that  God 
can  be  a  richer  fource  of  prefent  joy,  than  money,  gran- 
deur, fenfuality,  or  even  the  fciences.  Hence  expref- 
fions  of  fupreme  love  to  him,  though  unfuilied  by  enthu- 
fiafm,  fail  under  cenfure  with  the  world.  They  will 
have  it,  that  fuch  expreilions,  though  they  abound  in 
fcripture,  are  without  a  meaning.  And  w^hat  we  call 
warmth  of  affection  towards  God,  is  all  afcribed  to  tem- 
perature of  body,  quicker  circulation  of  the  blood,  or  the, 
power  of  imagination o  * 

A  Chriftian^  on  the  contrary,  loves  the  invifible  and  e- 
ternal  God,  as  really  as  covetous  men  love  their  money^ 
the  yoluptuous  their  grofs  delights,  or  parents  their  off- 
ipring.  He  loves  him,  becaufe  his  name  is  all  excellentj, 
and  his  goodnefs  eclipfcs,  at  once,  all  that  is  praifed  a- 
mongft  men.  Almighty  power  manifeft  in  his  works, 
unerring  v«/ifdom,  unblemiilied  truth,  tender  mercy,  holi- 
nefs  which  cannot  bear  with  evil ;  in  fhort,  every  thing 
fitted  to  raife  the  admiration  of  an  intelligent  Being,  are 
united  in  God  and  made  palpable  by  his  revelation  of 
himfelf  in  Chriji  Jefus,  From  thefc  views  a  Chrijiinn  is 
won  to  love  God,  and  exprefs  his  love  by  entertaining; 
high  and  adoring  thoughts  of  him  ;  by  meditating  on 
him  with  pleafure. 

This  love  of  God  for  his  own  perfcdions,  though  not 
commonly  difcerned  in  a  CbrijTian  at  firil^  yet,   as   he 


Chap.  27-3  Chrljlmn  towards  God.  17^ 

grows  in  knowledge  and  faith,  becomes  indifputablc.  It 
has  a  ftrong  influence,  even  wliilil:  he  doubts  whether  he 
iliall  be  faved,  becaufe  he  will  ftill  efteem  and  {peak  good 
of  his  name  ;  he  will  conftantly  and  zealoiuy  maintain 
his  truth,  and  commend  his  precepts,  be  faithful  in  his 
fervice,  and  prize  nothing  fo  much  as  his  favor. 

Befides  the  incomparable  excellency  of  God,  a  CJn'ijVian 
has  other  motives  to  love  him  ;  for  the  more  benefit  wc 
derive  from  any  perfon  excellent  in  himfelf,  the  more 
life  we  feel  in  our  alTedions  towards  him.  But  the  chief 
good  to  a  Chrijlian  is  his  God  :  all  beneath  him  is  m^ean, 
tranfitory,  dillatisiying.  But  his  glory  iliining  into  the 
mind,  and  his  peace  enjoyed,  make  him  cry  out.  Whom 
have  I  in  Heaven  but  Thee  P  And  there  is  none  upon  earth  I 
dcfire  befides  Thee  ?  He  cannot  be  happy  whilfl  a  cloud 
remains  upon  his  mind,  and  prevents  his  fellowlhip  with 
the  Father  and  with  the  Son.  The  vehement  delires  of 
his  foul,  "he  exprelTes  in  fuch  requefts  as  thefe,  Cajl  me 
not  away  from  thy  prefence^  and  take  7iot  thy  Holy  Spirit 
from  me,  Reflore  unto  me  thejoyofthyfahatioji  and  uphold 
me  with  thy  free  Spirit.  And  when  he  can  call  God  his 
God,  it  animates  and  gives  him  joy,  more  than  all  riches  ; 
it  fatisfies  him  in  the  midfl  of  trouble.  Under  falfe  ac- 
cufations  and  reproach,  he  finds  comfort  in  the  thought 
that  his  beif  friend  can  never  l>e  deceived,  but  will,  in 
due  time,  make  his  innocency  fhine  forth.  In  afHidions^ 
dlftrefTes,  and  neceilities,  it  is  his  flrong  fupport,  that  the 
Lord  knoweth  his  path,  and  when  he  is  tried,  he  fhall  come 
forth  as  gold.  In  national  calamities,  which  fpread  con- 
ilernation  on  every  fide,  a  Chriftian  fmd^  a  place  of  refuge 
and  a  never-failing  fpring  of  peace,  fo  as  to  pofTefs  his 
foul  in  patience,  knowing  he  hath  a  treafure  above  the 
reach  of  all  that  annoys-  and  terrifies  the  children  of 
men. 

Such  iHuftrious  proofs  of  love  to  God  and  the  all-fuf- 
ficient  comfort  it  affords,  v:t  find  on  record,  even  before 
the  kingdom  of  Heaven  was  preached.  This  more  full 
difplay,  therefore,  of  divine  love  to  men  muft  certainly 
be  equal  to  fuch  a  blelTed  elFetft.  Hahhakuk  llrong  in 
faith  could  fay.  Although  the  fig  tree  JJ:)  all  not  bloffom,  neither 
pall  fruit  be  in  the  vine  ;  the  labor  of  the  olives  jh  all  fail ^  and 
the  fields  pall  yield  no  meaty  the  flocks  Jhall  be  cut  off  from  th^ 


i^S  On  the  Tempen  of  a  [Sund.  27. 

fM,  and  there  Jhall  be  no  herd  in  iheJIaU,  yet  I  ^,7/  rejoiee 

m  the  Lord,  1  ivdljoy  in  the  God  of. my  falvation.     Could 

a  man  of  like  paffions  with  ourfelves  experience  fuchfull 

confolation  from  the  love  of  God,  urider  the  comparative 

dimneis  of  the  f.v^fh  difpenfation  ?  Certainly  nx.w  the 

day  fpring  from  on  high  has  vifited  us,  the  love   of  God 

will  enable  a    Chriftian   to  feel   as  higli    delight  in  him. 

And  It  we  fee  very  few  experience  anything  comparable 

to  this  yet  the  dcffe  of  all  who  are  Chrifti^u  in  truth,  is 

to  do  fo.      J  hey  prove  this,  by  condemning  and  oppof- 

ing  the  firft  ter.dency  in  themfelves  to  impatience,  thou'rh 

m  great  tribulation.     They  lament  the  vveaknefs  of  th«r 

laith,  lay:.'ig  J%  art  thou  cajl  down,  0  mvfoid  ?  And  whv 

artujoujodifqincted  within  me  ?  Hope  thou  in  God  :  for  I 

w;//  yet  praife  htm  for  the  help  of  his  count  encnce 

_   }Vhethef,  therefore,  the  C/.r(//M„  be  weak  or  firon? 

It  _is_  apparent,  that  his  love  is  fet  upon  God.     When  he 

i^joices  m  pain  and  tribulation,  then  his  love  to    God 

flames    forth    with  aftoniihing ,  brightnefs.     \Vhen  h- 

grieves,  that  he  cannot  lind  his  heart  thus  honor  him  it 

":L'^:!AP™ff°^^VF«n-  love,becaufe  otherShe 


itude  of  mmd  can  reach,  is  to  bear  with  calmnefs  as  o^r 
lot  the  pains  and  troubles  we  meet  with.  A  Chriftian' s 
defire  therefore,  to  be  ftrengthened  with  all  might  accorl 
ding  to  God's  glorious  power,  unto  all  patienee'and  W 
fu&rmg  with  joyfunefs,  from  the  knowledge  of  S 
God  IS  to  him,  and  has  done  for  him,  is  a  demonftra^ 
t!on  that  h=  Isves    and  delights  in  God  ^''"'^""^^ 


Chap.  28.]  ChrijUan  towards  Ged.  ill 

SUNDAY    XXVIIi. 


000000000009 


CHAPTER    XXVIII. 

On  the  Tempers  of  a  Christian  towards  GoDo 

1  T  is  a  temper  peculiar  to  a  Ckrifliaji^  to 
life,  With  diligence  and  pleafure,  the  appointed  means  of 
growth  in  knowledge,  faith,  love,  and  every  grace.  Nat- 
urally we  have  a  ftrong  averfion  to  thefe  means.  Con- 
feflion  of  fm^  prayer  to  God,  fludy  of  his  word,  worfhip 
of  him  in  public,  and  receiving  the  facrament,  are  very 
dull,  heavy,  and  irkfome,  till  we  love  God.  Thefe  things 
we  may  do  in  a  Ilovenly  manner  from  tradition,  and 
blind  imitation  of  our  fathers,  or  be  dragged  to  them  to 
pacify  confcience,  or  from  the  leaven  of  the  Pharifees 
working  in  us,  labor  ftoutly  to  gratify  our  felf-exalting 
jpride.  Hence  the  whole  devotion  of  the  multitude  is 
comprehended  in  a  few  minutes  morning  and  evening, 
and  a  cuftomary  attendance  at  church  on  Sundays^  where 
much  obfervation  is  made  .on  whatpaffes  mthout,  little 
attention  paid  to  the  inward  man  of  the  heart,  and  no 
more  coufcioufnefs  of  pleafure  is  felt  in  the  whole  vexa- 
tion they  feel,  than  a  child  feels  in  repeating  words  by 
i'ote. 

How  different  the  temper  of  a  Chriftian  !  knowing  the 
finfulnefs  of  his  paft  life,  when  all  the  imagination  of  the 
thoughts  of  his  heart  were  evil  only,  and  that  continual- 
ly :  and  feeling  fo  much  diforder  and  depravity  ftill  re- 
maining, it  is  a  relief  to  his  foul  to  pour  cut  complaints 
againft  himfelf,  proftrate  with  holy  fhame  before  the 
greatnefs  of  eternal  Majefty,  to  whom,  notwithftanding 
all  his  vileriefs,  he  is  infinitely  dear.  Then  are  opened 
the  fprings  of  ingenuous  forrow,  then  the  moft  pure  and 
foUd  fatisfaclion  is  felt  within,  in  giving  glory  to  the  ho- 
linefs  of  God.  The  Chriftian  has  alfo  much  pleafure  in 
making  known  his  requefts  to  God  by  prayer  :  becaufe 
fee  earneftly  defires  fpiritual  bleiSngs  and  graces,  and  i« 

Y 


17S  On  iheTempcrs  of  a  [Sund.  2^i 

certain  that  every  good  and  perfect  gift  lliall  be  given 
liberally  to  them  who  aik  in  faith.     As  hunger  and  thirft^, 
therefore,  feek  their  proper   gratification,  and  the  delire 
of  every  thing  living  is  turned  to  ^^4iat  it  apprehends  v.  ill 
do  it  good,  fo  the  hunger  and  thirft  of  a  Chrijtian   is  to 
receive  the  fui>})lics  which  can  enrich  his  foul.     Far,  there- 
fore, from  thinking  prayer  a  burden,  or    performing  it 
merely  as  a  duty,,  the  Chrijlian  is  always  prayings  unkfs 
fome  dillicult  bufinefs  engrois  his    attention.     All  places 
can  bear  witnefs  to  his  devout   afpirations.     No   fooner 
does  fleep  depart  from  him  on  his  bed,  then  he  is  awake 
to  the  mofl  fublime  fenfations.  With  my  foul)  0  God^  have^ 
J  defireuihee  in  the  nighty  yea  with  my  fpirit  within  me  will  I 
feck  thee  early,     From  the  fame  iove  to    God,  naturally 
arifesjoyin   extolling   the  name  of  luch  an   almighty 
friend.     It  becometh  well,  fays  a  Chrijtian^  the  juft  to  be 
thankful.     Praife  the  Lord^  0  my  foul ^  and  all  that  is  with- 
in 7ne^  praife  his   holy  name  \  for  he  hath  delivered  7ny  foul 
fro?n  deaths  my  eyes  from  tears^  and  7ny  feet  from  falling.    My 
mouth  is  filled  as  it  were   with  fnarrow  andfatnefs^    whilfi  I 
ampraifing  thee  with  joy  fid  lips.     This  fpiritual   pleafure  is 
as  delicious  to  me,  a-s  the  glutton's  feait  is  to  his  palate^ 
when  fwallov/ing  the  richefi;  dainties. 

Every  thing  which  belongs  to-  God,  and  is  intended  to 
manifell  his  excellencies  and  will,  are  delightiiil  to  k 
Chriftian,  His  word,  his  day,  his  houfc,  and  his  fcrvants 
in  the  miniftry,  and  the  memorial  of  his  abundant  gocd- 
nefsand  dying  love,  are  highly  efteem.ed,  and  the  ufe  of 
them  much  enjoyed.  How  I  love  thy  law^  ii  is  my  medita- 
tion all  the  day.  One  day  in  thy  courts  is  better  than  a  thou- 
fand,  t  had  rather  he  Q  door-keeper  in  the  hot  fe  of  my  Gcdy 
than  dwell  in  the  tents  of  ungodlinefs ,  How  beneficial  to  the 
fouls  of  men,  their  preaching  who  bring  glad  tidings, 
who  publifti  falvation,  who  are  given  by  the  rifen  and  af- 
cended  Saviour,  for  the  Vv'-ork  of  the  miniftry  in  the 
eonverfion  offmners  ;  for  the  perfecling  of  the  faints,  for 
the  edifying  ofthe  body  of  Chrift,  which  is,  the  church. 
And  how  affecting  and  tender,  how  gracious  and  benevo- 
lent, the  command  given  by  ^efiis  to  'his  children,  to 
make  his  facrifice  more  precious  to  them,  that  with  deep 
humility,  gratitude,  and  joy  they  fliould  eat  of  that  bread, 
and  drink  of  that  cup,  as  a  public  teilimony  that  every 


Chap.  28.]  ChrijVian  towards  God.  179 

blefUng  tlicy  receive  from  God,  and  every  good  they  ex* 
ped:,  delcends  to  them  only  through  the  blood  and  right- 
oufnefs  of  God  our  Saviour.  Every  one  of  thefe  inftitu- 
tions  I  revere,  and  obferve  to  my  edification  and  great 
comfort.  And  though  it  mufl  be  confefled,  the  moft 
lively  and  devoted  Cbri/iians  too  often  feel  no  delight  in 
holy  duties,  yet  this  is  lamented  and  felt  as  a  burden. 
God  is  always  the  obje6l  ot  their  reverence  and  truft, 
gratitude  and  love.  Whether  in  folemn  a£ls  of  devo- 
tion, their  pleafures  rife  or  fall,  they  pun^Elually  ofTer  up 
prayers  and  praifes,  never  weary  of  God  or  duty,  thougli 
more  and  more  fo  of  that  body  of  death,  which  fo  fo re- 
ly hinders  and  opprefies  them,  when  they  would  be  all 
felf-abaiement,  faith,  love,  and  zeal  in  approaching  the 
throne  of  grace. 

But  this  glareing  proof  of  inbred  iin,  which  a  Chrljllan 
laments,  tends  to  increafe  another  excellent  temper  in 
him,  bimiliiy.  By  humility  I  do  not  mean  his  entertain- 
ing a  worfe  opinion  of  himfelf,  or  abaiing  himfelf  lower 
than  he  really  ought  to  do,  but  a  juft  fenie  of  his  weak- 
nefs,  corruption,  and  fmfulnefs  in  the  fight  of  God.  Men 
Ihamefully  diilemble  here,  if  not  openly  contradict  their 
Maker,  for  though  tiiey  canfcfs y^'z/zf  faults,  they  fancy 
tliey  have  more  good  qualities,  and  over-rate  what  they 
own  a  gift  from  Heaven,  becaufe  it  belongs  to  themfelves. 
They  will  not  allow  that  after  all  they  have  done  and  re- 
ceived, each  has  nothing  to  fay  for  himfelf,  but  God  be 
merciful  to  me  afinner^  through  the  atonement.  But  a 
Chrifvian  knows  his  poverty  and  guilt,  in  his  beft  eflate 
on  this  fide,  glory.  As  a  fchelar  who  has  reached  into 
the  depths  of  fciencc,  fees  much  more  of  his  own  igno- 
rance than  when  he  began  :  fo  the  more  the  Chrifilan  ad- 
vances in  knovv^edge  ot  God,  himfelf,  and  his  duty,  he 
becomes  fenfible  of  many  and  great  defects  which  before 
efcaped  his  notice,  and  fees  himfelf  at  ir.ore  diftance  from 
perfection  than  ever.  The  law  of  God,  fays  he,  I  knov/ 
requires  a  perfect  regularity  of  temper,  and  perfed  rec- 
titude in  every  motion  of  the  heait  under  all  tempta- 
tions :  that  notfo  much  as  the  Icaft  taint  of  fin  fiiould 
come  upon  my  mind,  no  wandering  in  prayer,  no  de- 
fc6l  in  active  zeal  to  do  good  by  every  talent  and  pow- 
^Xy  no  warping  of  my  afiedions  from  God,  or  deviatior* 


4  80  On  ihfi  tempers  of  it  [Sund.  2a, 

from  his  will  upon  any  account.  Seeing  the  line  of  du- 
ty in  this  extent ;  and  acknowledging  that  in  this  manner 
God  ought  to  he  honored  and  obeyed  by  all  reafonable  creatures, 
his  innumerable  faults  glare  before  him  ;  and  whilfl  his 
deportment  is  blamelefs,  nay  exemplary  in  the  light  of 
men,hefeels  caufe  to  implore  forgivenefs  of  his  trefpafies, 
and  to  cry  out,  Behold  I  am  vile.  Enter  not  into  judgment 
with  thyfervant^  0  Lor d^  for  in  thy  ftght  fhall  no  man  living 
he  juflified,  - 

Thus  is  the  Chrifiian  taught  cfFed:ually  humility  by 
the  knowledge  of  God's  law,  and  not  lefs  by  the  knowl- 
edge of  the  gofpel.  Have  my  fins  (fays  he)  rendered 
me  fo  guilty  in  the  eye  of  God,  that  it  would  reflect  dif- 
honor  upon  his  Majefty  to  receive  my  prayers,  or  fhew 
me  mercy,  but  in  conlideration  of  the  death  and  inter- 
ceffion  of  his  own  Son  ;  and  can  I  in  this  flate  regard 
myfelf  as  any  thing  better  than  a  finner  ?  Shall  I  conceit 
I  am  perfectly  free  from  defilement,  when  I  am  not  per- 
mitted fo  much  as  to  aik  pardon,  without  imploring  the 
mediation  of  Chrift  ?  Thus  deeply  laid  is  the  foundatiozi 
of  Chrifiian  humility,  a  grace  v/hich  ads  as  an  antidote 
to  the  firft-born  lin  of  man,  and  a  guard  againft  every 
deiufion  of  Satan.  By  it  a  Chrifiian  is  made  meet  for 
that  world,  where  God  is  all  in  all;  where  ever  fenfible 
of  infinite  diftance  from  him,  though  endov/ed  with  fur- 
paffing  excellencies,  angels  abafe  themfelves  before  him^ 
and  cover  their  faces  with  their  wings,  whilfl  they  cry, 
Holy^  holy^  holy^  is  the  Lord  God  Almighty, 

I  have  laid  before  you,  in  one  view^  the  chief  of  thofe 
excellent  tempers  refpeding  God,  the  object  and  end  of 
all  duty,  which  dwell  in  every  real    Chriftiai-u     If  you, 
w^ho  read  thefe  pages,  are  utterly  deflitute  of  any  one  (jf 
the  tempers  above  defcribed,  call  not  yourfelf  a  Chrifiian^ 
for  you  deceive  yourfelf  with  an  empty  namxC.     It  is  true, 
thefe  feveral  tempers  adorn  the  feveral  members  of  Chrifl's 
church  in  different  degrees  ;  fhining  forth  in  fome  with 
brighter  luftre,  with  lefs  in  others,  as  flars  differ  from 
each  other  in  glory.     Yet  the  joint-influence  of  ail  is  ef- 
fential  to  the  very  being  of  a  real  Chrifiian  ;  as   every 
member  of  the  body,  or  leading  faculties  of  the  foul,  are 
to  conftitute  a  man  complete.     With  as  much  propriety, 
%  mutiiatcd  form,  or  monitrous  birth,  may  be  deemed 


Chap.  2S.]  Chrijlian  to'wards  God  181 

perfccl,  bccaufe  it  has  life,  as  a  foul  void  cf  one  of  thefe 
tempers  be  called  a  Chrijlian.  For  what  greater  abfurdi- 
ty  can  you  afiirm,  tlian  that  a  man  can  be  a  Chrijlian 
without  the  fear  of  God,  or  unfeigned  fubn\iffion  to  his 
authority ;  a  Chi'ijllan  without  graritude  to  his  Pvlaker, 
or  affiance  in  his  goodnefs,  a  Chrijlian  without  love  to 
Chrift,  without  piety,  without  humility.  Take  away 
any  one  of  thefe  diipoutions,  and  you  rob  the  foul  of 
that  which  muil  exprefs  the  fpiritual  life  it  poifefles. 

Examine,  therefore,  yourfelvcs,  whellier  you  be  in  the 
faith,  prove  your  own  felves.  If  a  many^zj  he  hath  faith 
and  hath  no  works,  can  that  faith  fave  him  ?  You  may 
leave  out,  or  put  what  you  pleafe  into  the  chara<f[:er  of 
one  you  chufe  to  call  a  Chrijlian,  You  may  make  bap- 
tifm  fulilcient,  or  an  affent  to  the  truth  of  fcripture,  and 
that  capital  dodrine  in  it,  that  Jcfus  is  the  Son  of  God, 
the  Chrift  whoiliould  come  into  the  world,  and  on  this 
ground  worfhip  amongft  ChriJlians,  Neverthelefs  the 
Unchangeable  ftandard  is  the  chara&r  of  a  Chrijlian^  de- 
lineated in  the  word  of  God.  This  fpeaks  fo  plainly,  it 
needs  no  comment.  It  fpeaks  to  men  of  every  age,  it 
makes  no  difference,  and  allows  of  no  abatement  ;  it  per- 
emptorily affirms,  in  a  variety  of  expreffions,  all  impor- 
ting the  fame  univerfal  chanp;c  of  temper  reipccling  God, 
that  they  who  are  Chrift's,  have  cruciiled  the  fieffi  with 
the  afl'edlons  and  lufts. 

This  alone  is  the  Chrijlian  chara61:er,  thougli  it  were 
to  be  found  only  in  one  of  a  thouiknd,  in  one  of  a  nation. 
To  delude  ourfelves  with  p.opular  notions,  which  reduce 
the  Chrijlian  character  to  a  receiving  certain  articles  of 
faith,  and  a  rep'ular  obfcrvance  of  fom.e  religious  ceremo- 
nies, isthefure  vv^ay  to  confirm  infidels  in  contempt  of 
thcgofpel,  and  footh  men  in  their  ruhious  conceit,  that 
the  form  of  godlinefs  is  fufficicjU  without  the  povv'er. 

As  you  defire,  therefore,  to  obtain  falvation,  and  would 
not  be  found  a  Iiypocrite  in  the  great  day,  take  good 
heed  that:  you  worfhip  God  in  fpirit  and  in  truth  ;  that 
the  moft  exact  obferver  of  your  hfe  and  tempers  {Iiall  be 
compelled  to  own,  that  all  the  fi^uits  of  righteoufnefs, 
which  are  by  ^efus  Chrijl  pr^)N'e,  and  flrongly  recom- 
mend the  excellency  of  your  faith  in  iiis  name. 


182  The  Tempers  of  a  Chrtftian  [Sund.  '^9, 

S  U  N  l>  AY    XXIX. 


oooooooooocoo 


CHAPTER    XXIX. 

The  Tempers  of  a  Christian  towards  his  Fjillow^ 
creatures. 

X  HE  fcripUire  teaches  xis,  that  Goc} 
has  made  all  things  for  his  own  glory.  Yet  far  from  re- 
quiring any  duty  from  liS  detrimental  to  men,  it  is  im- 
poffible  to  pleafe  him  without  being  a  friend  to  human 
kind.  No  parent  ever  fo  affeclionately  ftudied  the  hap- 
pinefs  of  his  offspring,  or  took  fo  much  pleafure  in  their 
harmony.,  as  the  Father  of  our  fpirits  in  feeing  us  all  o- 
bey  his  great  command,  of  loving  one  another. 

Were  his  command  univerfally  obferved,  the  church 
of  Chrift  would  be  a  picture  of  Heaven,  a  perpetual  cir- 
culation of  miutual  good  will.  It  is,  alas, I  too  true,  that 
few  out  of  a  multitude  oiChrlJiiam  profeffed,  have  ever 
been  fubjecl  to  this  law  of  love.  NcvertheJefs  it  is  the  no- 
ble peculiarity  of  a  real  Chrtftian  to  behave  towards  oth- 
ers as  every  man  living  would  wifh  to  have  all  men  do 
towards  himfelf :  and  to  {land  as  much  diftinguiflied  by 
excellent  tempers  towards  men,  as  by  faith,  love,  an4 
devotion  towards  Gocf, 

Thefe  excellent  tempers  I  fliall  now  delineate,  proving 
every  real  Chriftian  muft  be  an  invaluable  bleffing  to  fo^ 
ciety,whilft  he  ftands  forth  an  intrepid  witnefs  for  the 
peculiar-  dodrines  of  the  everlafting  gofpel. 

May  the  God  of  the  Chrijlians  make  this  reprefenta- 
tion  of  their  duty  towards  men,  effectual  to  convince  the 
reader,  that  if  he  wifhes  well  to  mankind,  their  good  can 
never  be  fo  much  promoted,  nor  fo,  in  fad,  fecured  by 
any  thing,  as  em.braceing  the  faith  of  Chrift. 

In  delineating  the  tempers  of  a  Cbrijlian^  I  fliail  be- 
gin with  that  eminent  ont^ftnccriiy.  As  a  Chriftian  you 
willefteemit  your  duty  conftantly  to  fpeak  the  truth,  to 
give  no  commendations   where  you  do  not   think  they 


Ghap,    '2d-]         towards  his  Fellowcreatures.  3  83 

arc  due  ;  to  flatter  no  one  as  poiTeiling  excellencies  he- 
hath  not,  nor  fpeak  as  if  you  regarded  them  with  pecu- 
liar aiTeccion,  when  by  this  you  only  mean  to  pay  court. 
Though  amongft  the  refinements  of  the  poUte,  and  in 
the  commerce  of  the  world,  this  be  a  requifite  accom- 
piifhment  ;  in  fad  it  is  a  mean  and  deteflable  diiUmula- 
tion. 

Sincerity  in  your  converfation  will  be  attended  with 
equal  fmcerity  refpecling  all  your  promifes  and  en- 
gagements :  beiides  a  general  obligation  to  fpcak  truth 
which  breach  of  promife  violates,  you  would  in  this  cafe 
incur  additional  guilt  :  fmce  when  you  promifed  to  do  a 
good  office,  or  confer  a  benefit,  immediately  in  the  court 
of  conicience,  before  the  God  of  truth,  the  right  of  the 
thing  promifed,  pafles  from  you  to  the  receiver  of  it. 
Wherefore,  without  his  leave,  you  have  no  more  right 
to  recal  it  than  if  you  had  given  him  a  legal  bond  ;  con- 
fequently  you  will  eileem  yourfelf  obliged  to  perform 
your  Vv'ord,  though  it  may  be  much  to  your  prejudice  in 
every  inftance,  where  you  have  made  a  promife,  unlefs 
Ibme  fpecified  conditions  not  fulfilled,  or  fome  thing 
concealed,  vacates  its  obligation  :  and  when  your  tefti- 
mony  is  given  upon  oath,  laying  afide  all  affecfion  or 
prejudice,  and  unawed  by  the  great,  you  will  reprefent 
every  thing  as  it  has  tallen  under  your  notice.  In  thefe 
important  and  fimilar  inflances,  you  will  be  fincere,  whilft 
your  motives  to  be  fo,  are  very  different  from  thofe  which 
have  weight  with  upright  moraliif  s,  and  much  fuperior  ; 
he  may  b^  an  advocate  for  fincerity,  becaufe  it  is  the  ce- 
ment of  fociety,  and  the  only  foundation  of  mutual  con- 
fidence. Feeble  motives,  alas  !  when  oppofed  to  violent 
felfiihnefs  under  temptations  to  gain  by  the  facrifice  of 
honefty  and  truth. 

The  glorious  God,  on  the  contrary,  is  your  encourage- 
ment and  fupport,  O  Chrtjlian^  in  the  exerclfe  of  this  tem- 
per truth  is  Vv^hat  he  commands,  and  delights  in.  Thefe 
are  the  things  that  yejhalldo^  faith  the  Lord  ;  Speak  ye  every 
man  truih  to  his  neighbor^  Zac.  viii.  He  fligmatizes  the 
want  of  fmcerity,  and  threatens  every  falfe  tongue  with 
endlefs  woe.  In  the  character  given  of  a  member  of 
Chrift,  and  an  heir  of  glory,  you  are  affured  he  hateth 
lying,  Pr3v,  xv.  and  fpeaketh  the  truth  iu  his  heart,  Pf. 


184  The  Tempers  of  a  Chrifndh  [Sund.  29, 

XV.  Lj'ing lips  are  an  abomindtion  to  the  Lord, Prov.  xii.  a 
jnark  that  men  are  cf  their  father,  the  devil,  and  the  lujls  of 
their  father  thev  tvill  do,  J  oh.  viii.  And  that  whofocver 
loveth  and  makeih  a  lie,fhall  he  cajl  into  the  lake  which  burn- 
eih  zvithfire  and  hrimfione.  Rev.  xxi.   .  .       , 

A  defire,  therefore,  to  pleaie  God,  a  regard  to  his  high 
and  amiable  authority,  and  a  fear  of  incurring  his  righte- 
ous  difpleafare,  all  work  together,  fo  that  you  can  meet 
with  no  evil  <^reat  enough  to  deter,  or  bribe  fuilkient  to 
make  you  violate  truth  and  lincerity.  Add  to  this,  the 
Holy  Ghoft,  which  every  true  believer  in  Chrill  rcceiveSj 
is  the  Spirit  of  truth,  and  his  fruit  is  in  all  rightcoufnefs 
and  truth  :  it  is  not,  therefore,  pofTible  to  be  a  Chrifiian^. 
and  at  the  fame  time  falfe  and  iQ|incere,  for  the  fake  of 
your  own  paltry  intereit  and  worldly  gain. . 

If  your  confcience,  therefore,  accufes  you  in  this  matter 
your  religion  is  vain  ;  be  afilired,  it  is  not  making  many 
prayers,  gloryiti£!;'in  your  experience  ;  it  is  not  extolling 
free  grace,  or  affecting  to  cover  yourfelf  Xvith  the  right- 
coufnefs of  Chrift,  or  any  zeal  you  may  expfefs  for  his  hon- 
or, that  will  either  excufe  or  ikrecn  you  in  yonr  falfhood 
and  inOncerity,  on  the  contrary,  if  you  can  thus  abufe  the 
grace  of  God,  it  proves  your  idea  of  him  is  infinitely  defpi- 
cable  ;  you  make  him  even  v/orfe  than  yourfelf,  a  God 
pleafed  with  what  kindles  refentrtiefit  in  your  breail,  de-' 
ceitful  fair  fpeeches,  and  dcflgning  flattery,  as  if,  for  the 
fake  of  fiich  naufeous  compliments,  he  vrould  difpenfe 
with  the  weighty  matters  of  the  law.  Every  Chrijhan 
is  called  upon  to  lay  this  matter  much  to  heart,  and  be 
careful  above  all  things,  his  iincerity  be  put  beyond  a 
doubt  ;  becaufe  a  general  fufpicion  is  entertained,  and 
too  much  caufe,  in  a  thoufand  in  fiances  has  been  given 
for  it,  that  religious  people,  of  all  othets,  are  not  to  be 
truiled,  thinking  themfclves  at  liberty  to  deal  deceitful^ 
jy  with  men,  w^hilft  they  profcfs  extraordinary  fervors 
of  devotion,  and  zeal  for  the  lionor  of  God  and  Chrift  j 
a  practice  mean  and  odious  to  the  laft  degree  ;  a  rock 
of  offence  to  all  the  world,  and  a  greater  hindrance,  than 
any  other,  to  the  progrefs  of  true  religion  in  it. 

With  the  love  and  practice  of  fincerity,  there  is  joined 
in  every  real  Chrijiian  the  love  and  pradice  of  jufticc 
too  :  has  the  providence  of  God  in\efted  you  with  the 


Ghap.  29.]         fotvards  his  Fellow-creatures.  185 

dignity  of  a  magiflrate,  fenator,  or  judge,  you  will  fee 
that  the  poor  and  opprefTed  have  right,  aud  punifh  the 
opprcffor  ;  you  will  be  adive  to  put  ialutary  laws  in  ex- 
ecution, to  eftablifli  and  promote  peace. 

Mindful  of  God,  the  high  ordainer  of  all  government^ 
to  whom  every  one  entrufted  with  any  part  of  it,  ftands 
accountable,  you  will  difcharge  your  duty.  Tejhall  do  no 
imrighteoitfncfs^  faith  the  Lord,  i7i  judgment »  Thoujhalt 
not  refped  the  per/on  of  the  poor ^  nor  honor  the  perfon  of  the 
mighty,  but  in  righteoufnefsfhalt  thou  judge  thy  neighbor  ^htv, 
xix.  He  that  ruleth  over  men  (like  the  prince  of  peace^ 
whom  thefe  words  defcribe)  mufl  be  jitfi^  ruling  in  the 
fear  of  God ^  and  he  fhall  be  as  the  light  of  the  mornings  when 
the  fun  rifeth  even  a  morning  without  clouds  ;  as  the  tender 
grafs  fpringing  out  of  the  earthy  by  clear  fhining  after  rainl  2 
Sam.  xxiiii 

Have  yoii  numerous  dependents,  from  the  abundance 
of  your  wealth,  if  a  Chriflian  you  will  be  juil  towards 
them  all  ;  you  will  fcorn  to  extort  the  utmofi  your  ef- 
tates  can  produce,  till  honeft  hufbandmen  groan  under 
the  load  of  rents  extravagantly  advanced  ;  you  will  ab- 
hor the  cuftom  of  owing  large  fums  of  money,  for  furni- 
ture, equipage,  apparel,  or  the  table,  whilft  your  tradef- 
men  are  diftreffed  to  pay  their  creditors  for  what  you 
have  pretended  to  buy  of  them,  but  never  paid  for  :  x.o 
diftrefs  them  with  fear  of  bankruptcy,  if  you  refufe  to 
difcharge  your  debts  to  them,  or  of  ilarving  through 
your  cruel  refentment,  if  they  attempt  to  recover  their 
rights 

The  facred  rule  of  your  condud  is.  Owe  jio  ?nan  an^ 
thing  i  and  the  oppofite  pradice,  though  there  be  no  re- 
,medy  atgainft  it  for  tradefmen,  but  fuchas  they  are  moft 
unwilling  to  ufe,  is  marked  as  the  objed  of  God's  fever e 
difpleafure.  Behold  the  hire  of  the  laborers^  who  have  reap- 
ed down  your  fields  which  is  of  you  kept  back  by  frauds  erieth  ; 
and  the  cries  of  them  which  have  reaped^  are  entered  into  the 
ears  of  the  Lord  of  Sabaoth,  Te  have  lived  in  pleafure  on  the 
earth,  and  been  wanton.  The  application  of  this  alarming 
word  to  thofe  who  keep  their  tradefmen  an  unreafonablc 
time  out  of  their  money  is  dired,  and  muft  make  effect 
nal  impreflion  on  all  who  fear  God. 


ISO  The  Tampers  of  a  ChriJlUin  [Sukd.  29* 

•'■'Are  you  occupied  in  trade  and  merchandife  ?  Here 
the  ej:iergy  of  your  Cbnjlian  faith  is  to  iliinc.  It  will 
not  fiifter  the  love  of  money  to  lay  wafte  your  confcience^ 
or  feduce  you  to  take  advantage  of  the  ignorance  or  dii- 
treffes  of  thofe  you  deal  with  ;  to  put  off  bad  for  good 
eommodiiies,  or  take  exorbitant  gain  for  what  you  felii 
It  is  laid,  with  great  affurance,  no  man  can  live  thus  hon- 
cftly  as  the  ^^orld  now  is.  A  righteous  man  dealing 
with  confcience  am-idn;  thofe  who  have  none,  is  a  ilieep  a- 
mong  wolves,  iiire  to  fall  a  prey  ;  and  if  he  will  rot  give 
over  his  bufmefs,  he  muit  ibon  lofe  all  his  fubftance. 
This  reafoning  I  allow  is  plaufible  ;  and  very  difficult  it 
IS  not  to  be  carried  away  with  the  general  pradice  of  uf-- 
ipg  fiiit  little  frauds,  till  groil'cr  fucceed,  and  give  no- 
pain,  and  till  the  acquilition  of  a  large  eftate  be  judged. 
man's  fupreme  good,  and  a  fcanty  income,  the  greateil: 
evil. 

'  Neverthelefs,  every  real  Chrifiian  mufl  be  a  truly  hon- 
eft  man  ;  for  though  before  the  truth  is  received,  men 
are  not  able  to  ftem  the  torrent,  nor  face  a  threatening 
ftorm" :  2>.fter wards  no  room  is  left  for  infidel  excufesv 
conftantly  urged  to  palliate  unjuft  dealings,  as  if  there 
was  no  provifion  for  this  life,  in  a  ftricl  obfervance  of 
juftice. 

The  Lord  whofe  is  the  earth,  and  the  fulnefs  thereof, 
gives  you  his  own  inviolable  promife  ;  and  pawns  his 
honor  for  your  maintenance  and  profperity,  if  you  will 
deal  uprightly.  Thou  fl: alt  not  have  in  thy  bags^i'X'j^VxQ,^ 
divers  weights^  a  great  and  a  fmall  (the  one  to  buy,  the 
other  to  fell  with;)  thoujkalt  ?2ot  have  in  thitie  hcu/e  di- 
verfe  mcafurcs^  a  great  and  a  fmall  ;  but  thou  Jh alt  have  a 
perfeQ  andjufi  'weight  ;  a  perfcci  and  jufl  raeafurefmlt  thou- 
have ^  that  thy  days  may  be  lengthened  in  the  land,  which  the 
Lord  thy  God  givcth  thee  :  for  all  that  dofuch  thing^^  and  all 
that  do  unrightcoufly  are  an  abominaUo7i  to  the  Lord  thy  God^ 
I>eut;  xxiii.  You  fay  iniquity  in  trade  is  almoft  univer- 
fal  ;  but  is  it  the  lefs  evil,  or  the  Icfs  abhorred  of  God  on 
that  account  ?  Are  there  yet  the  treafures  of  ivickednefs  in  the 
houfe  of  the  wichd\  and  the f cant  meafure  that  is  ahomi7iable  ? 
Shall  I  count  them  pure  uHth  the  wicked  balances  /  And  with 
the  bag  of  deceit  fid  weights  f  For  the  rich  menthereof  are  full 
of  violence^  and  the  inhahiiqn}^  thereof  have  fpoken  lies,    and 


CiiAP.  29.]  towards  his  FclloW'Cr£aiures.  I,a7 

their  tongue  is  deceitful  in  their  mouth.  Therefore  afo  vjilllr 
make  thee  fick  in  fmiting  tbee^  in  making  thee  defolate  hecaifs, 
of  thy  fins.  Mic.  vi. 

If  it  be  fald,  love  to  yourfelf  and  family  mud  gain  the 
afcendant,  and  prevail  over  you  to  ufc  common  frauds  ; 
I  anfvver,  this  temptation  will  be  withftood  from  a  clear 
conviclion  which  every  real  Chrijlian  pofTefTcs,  that  he 
and  liis  family  become  obnoxious  to  God,  by  prefumptu- 
OU3  offences.  The  ciirfe  of  God  is  in  the  houfe  of  the  wick' 
id.  Woe  unto  kini  that  biuldeth  his  houfe  zvith  unrighteouf 
nefs.  Be  not  deceived .^  the  unrighteous  fhall  not  inherit  the 
kingdom  of  God. 

Befides,  the  Lord  who  redeemed  you,  and  from  whcfe 

grace  you  exped  eternal  life,  whofe  eye  is  ever  upon  you  j 

iirictly  requires,  All  things  zvhaifoever  you  would^  that  men 

fooidd  do  unto  you,  even  fo  do  unto  them  ;  for  this  is  the  law 

and  the  prophets. 

After  thefe  full  inftruc^ions,  clear  commands,  and  de- 
nunciations^ all  righteous  and  unalterable^  were  you  to 
give  into  the  frauds  fo  common  in  trade,  or  do  any  thing 
anjuilly,  you  mufl  bid  farewell  to  peace  of  conldence, 
and  to  th  It  delightful  communion  v/ith  God,  which  has 
been  the  fweeteft  comfort  of  your  life.  You  muiL  ex* 
change  the  pleaung  hope  of  a  blelTcd  immortality  for 
i^iarp  felf-condemnation,  and  a  certain  fearful  looking 
for  of  fijry  indignation,  to  devor  the  adverfaries. 

Comparing,  therefore,  your  fpiritual  v/ith  your  tempo- 
ral intereft,  you  will  feel  that  Iionefty  is  always  the  bed 
policy.  And  though  you  fee  the  love  of  filthy  lucre  ty- . 
rannife  to  fucli  a  degree,  that  you  may  run  to  and  fro 
througJj  thejlrccts  of  the  city^  and  feek  to  find  a  7nan^  if  there 
he  any^  that  execulcth  judgment^  yet  unfeduced  by  the  multitude, 
you  ivll!  pity  all  who  prof  per  by  doing  wrong  to  others,  Sure^ 
/y, JO 'J  wilKciy^  they  have  male  thvlrf:zces  harder  than  a  rock 
Surely  they  know  7iot  the  way  of  the  Lord^  nor  the  judgment 
of  their  God.  Jer.  v. 

Further,  if  you  prellde  in  a  family,  you  will  then  eft:eni 
it  a  grand  branch  of  your  duty  tO'  gi-zc  un:o  your  fer- 
vants,  that  which  is  juft  and  equal.  You  v/Ili  treat  them 
With  gentlencfs,  and  not  with  haughty  airs,  bccaufc  en- 
tirely dependent.  You  will  prevaricate  in  no  contract 
made  v/ith  them,  nor  withhold  their  wages  when  due* 


188  The  Tempers  ofaChrlftian  [Sund.  29. 

You  will  make  confcience  of  laying  no  heavier  burden  on 
them,  than  they  are  able  to  bear,  nor  exad  harder  labor. 
In  c'.xiQ  of  flight  faults,  you  will  not  fly  upon  them  in 
great  wrath,  galling  them  with  abufe,  or  provoking  them 
by  threats  ;  or  when  you  obferve  them  diligent  and  faiths 
ful  in  your  lervice,  be  backward  to  give  them  fuitable'en- 
couragement.  And  you  will  abhor  that  indehble  re* 
proach  to  a  civilized  much  more  a  Chrijlian  country,  the 
cufloni  of  abandoning  your  fervants  in  time  of  their  iick- 
nefs,  rather  than  bear  the  charge  of  their  cure  ;  turning 
them  out  of  your  houfe,  unable  to  work,  without  mo- 
ney, without  friends,  when  their  condition  loudly  calls 
for  medicine,  attendance,  and  bowels  of  compafTion. 

The  com.mand  of  your  God  refpe6ling  the  juflice  due 
from  maflers  to  their  fervants,  is  exprefs.  He  has  taken 
care  to  procure  for  them  a  very  tender  regard,  wherever 
his  own  authority  is  refpecled.  Thoujhalt  not  opprefs  an 
hircdfervant^  that  is  poor  and  needy ^  lefi  he  cry  againji  thee  to 
the  Lord,  and  it  be  fin  unto  thee,  Deut.  xxiv.  You  are 
aiiured  that  God,  a  loving  Father,  equally  refents  the 
wrong  done  to  any  of  his  offspring,  and  with  him  is  no 
refpecl  of  perfons. 

Thus  inftrucled,  you  will  look  upon  your  fervants  in 
a  light  very  different  from  what  is  common  ;  and  watch 
againfl  your  own  felfifh  tempers,  and  reprefs  the  firfl 
emotions  of  a  four  angry  fpirit,  which  would  vent  itfelf 
upon  thofc  who  mufl  bear  with  your  humors.  You 
will  reafon  as  Job  of  old,  Jf  I  did  defpife  the  cavfe  of  my 
nanfervant,  or  my  maidfervant,  when  they  contended  with 
me  :  if  in  any  matter  of  debate  betwixt  myfelf  and  them, 
I  condemned  and  accufed  them,  without  regard  to  juf- 
tice,  or  treated  them  harfhly,  becaufe  in  my  power.  What 
fhall  I  then  do,  when  God  rifeth  up  ?  And  When  he  vifiteth 
what  jhall  I  anfwer  him  ?  Did  not  he  who  inade  me  in  the 
ivomb,  make  him  ?  And  did  not  one  fajhion  us  in  the  womb  f 
Job  xxxi. 

So  elTential  to  a  real  Chrijlian,  is  this  jufl  behavior  to- 
wards his  fervants,  that  whoever  violates  it,  does  but 
expofe  his  faith  to  deriiion,  by  pretending  to  religion ► 
Can  any  thing  be  more  naufeous,  than  to  profefs  your- 
felf  a  follower  of  the  meek,  patient,  loving  Savior,  when 
you  are  as  a  lion  in  your  houfe,  and  frantic  over  yo\ii: 


Chap.  29.]     towards  his  Fellow-creatures.  1 8^ 

fervants  ?  One  of  the  moft  afHIfllng  objeds  on  earth, 
more  fo  than  a  leper  covered  with  fores,  or  a  paij^alytic 
half  dead,  is  a  felfifh  pafiionate  mailer  of  a  family,  calling 
himfelf  a  religious  man,  or  valuing  himfelf  on  a  faiicied 
relation  to  Chrift.  For  every  fervant  in  his  houic,  and 
all  who  obferve  his  carriage  towards  them,  will  be  led 
both  to  lot  he  and  to  revile  the  religion  they  fee  joined 
with  flich  hypocrify.  From  regard  therefore  to  the 
name  and  gofpel  of  Chrift,  that  it  may  not  through  you, 
be  blafphemed,  no  lefs  than  from  love  to  him,  you,  O 
Chrijlian^  will  give  no  occafion  to  your  fervants  to  com- 
plain of  your  evil  tempers. 

But  if  inftead  of  authority,  the  all-wife  God  has  chof- 
en  for  you  the  place  of  fubjeclion,  that  of  an  apprentice 
or  fervant,  you  will  do  juftly  ;  neither  wailing  or  em- 
bezzhng  your  mailer's  money,  goods,  or  provifions 
yourfelf,  nor  b^fely  conniving  at  others  who  are  wicked 
enough  to  do  fo.  You  will  not  giv^e  away  to  people  a- 
bout  fhe  houfe,  what  is  not  your's  to  give,  nor  be  idle 
or  ilothful  in  their  abfence.  who  employ  you,  but  con- 
fult  the  intereil  of  your  mailer  in  ibme  fenfe,  as  if  it  was 
your  own. 

The  motives  which  will  influence  you  as  a  Chnjllan  to 
do  fo  m.uch  more  in  this  cafe,  than  is  common,  are  pe- 
culiar and  powerful.  You  will  acl  thus  from  a  defire  to 
be  approved  of  God,  though  no  one  befides  himfelf  ob- 
ferve you,  and  from  an  invincible  rcfolution  not  to  dif- 
grace  a  religious  profeilion,  or  bring  reproach  upon  that 
gofpel  which  you  prize.  In  this  fubilantial  manner  you 
will  prove  your  faith  is  more  than  a  barren  notion ;  that 
it  makes  you  worthy  of  all  the  confidence  your  mailer 
can  place  in  a  fervant,  and  preferves  yon  from  falling  in- 
to thofe  lies,  thofe  mean  and  bafe  pra6lices,  fo  generally 
found  amongil  fervants.  This  confcientious  integrity 
you  will  efteem,  as  the  grand  appeal  to  all  who  have  no 
faith  themfclves,  of  its  divine  power,  judging  that  the 
whole  family  will  certainly  and  juilly  too  make  a  mock 
«f  your  religion,  however  devout  you  m^ay  appear,  if 
you  ihould  be  found  idle,  pilfering,  or  not  to  be  trulled 
in  the  dark.  A  mock  of  your  religion,  no  lefs  than  if 
you  were  detected  in  the  lewdcft  practice?;  or  enilaved  by 


190  The  Tempers  of  a  Chriftian,  [Sund.  29. 

the  love  of  liquor  ;  for  one  kindof  immorality  Is  as  con- 
trary to  true  religion  as  another. 

Much  oppofition  and  bitter  hatred  you  will  probibly 
raife  againft  you,  from  your  diihoneft  fellow-fervants, 
which  you  will  be  able  to  endure,  affured  that  in  well 
doing  God  wHi  provide  for  you,  and  of  him  you  ftiali  re- 
ceive the  reward  of  an  eternal  inheritance  :  for  though 
the  value  of  your  fervices  be  low  in  the  judgment  of  the 
world,  they,  like  the  widow's  mite,  are  as  much  in  the 
light  of  God,  as  the  greater  deeds  of  men  in  high  em- 
ployments. Since  v/hen  tliere  is  a  willing  mind,  he  ac- 
cepteth  according  to  what  a  man  hath,  and  not  accord- 
ing to  what  he  hath  not. 

But  left  fuch  promifes  Ihould  not  prove  fuHIcient  to 
fecure  inviolable,  this  juftice  due  to  your  mafier,  the 
V  ord  of  God  declares  no  fraud,  however  common,  or 
nightly  thought  of,  either  in  purloining  or  walling 
things,  or  neglecting  your  mailer's  bufinefs,  if  periiiled 
in,  will  be  overlooked.  Every  one  that  doth  'wrongs  Jhall 
receive  for  the  wrong  that  he  doth^  whether  rich  or  pocr^  maf- 
ier orfervant. 

Another  important  inftance  and  a<5l:  of  juftice  obferved 
by  every  real  Chrijtian^  is  the  payment  of  thofe  cuflomis 
ena^ed  by  law,  and  from  thcrice  our  earthly  fovereign's 
right,  as  they  are  abfolutely  needful  to  defray  the  high 
charges  of  government,  and  procure  our  defence.  The 
divine  command  adds  a  fanclion  to  this  law:  Give  tribute 
to  whom  tribute^  cuficmto  whom  cufiom  is  due,  Tliis  com>mand 
was  honored  by  the  obedience  of  our  Redeem.er,  who  had 
neither  filver  nor  gold.  He  wrought  a  miracle  to  pay 
the  tribute  demanded  of  him,  and  his  poor  difciple.  He 
did  this  to  difcountenance  the  vile  iniquity  of  defrauding 
the  king's  exchequer. 

You  canrot,  therefore,  without  renouncing  fubjcction 
to  Chriit,  attempt  either  to  bribe  the  king's  officers  to 
betray  their  truft,  or  contrive  to  deceive  their  utmcfl 
vigilance.  Befides,  this  pradice  af  fmuggiing  not  only 
defrauds  the  pubhc  treafury,  it  alfo  injures  honefttradef. 
men,  and  encourages  an  infamous  fet  of  men  to  get 
their  livelihood  in  deiiance  of  the  law  ;  men  who  fpend 
ail  they  earn  by  iniquity,  in  drunkennefs  and'lewdnefs  : 


Chap.  29.^       towards  Ins  Tello-w-creatures.  191 

often  a  terror  to  the  neighborhood,  till  incrcafing  in 
villany,  the  halter  ends  their  fhameful  conrfe.  An  ac- 
celTary  to  all  this  guilt,  and  a  fnarer  in  it  you  become,  as 
foon  as  you  deal  witli  a  fmuggicr. 

The  lail  inftance  of  juftice  I  fliall  infift  on,  is  that  of  ref- 
titution  to  all  wilfully  injured  by  you,  either  in  foul, 
body,  eilate,  or  character.  Have  you  led  a  friend  or  ac- 
<iuaintance  into  pernicious  errors  in  religion,  or  tempted 
them  to  fmful  compliances  ?  The  firft  flep  you  will  nec- 
eflariiy  take  after  you  have  believed  and  repented  ycur- 
felf,  will  be  to  make  your  companions  in  iniquity,  as  far 
as  you  are  able,  fenfible  of  their  cordit^on.  Have  you 
defrauded  any  one  ?  Like  Zaccheus^  you  will  make  ample 
reftitution,  efteeming  it  bafe  and  fcandalous  provoking 
before  God  and  men,  to  live  yourfelf  in  afHuence,  whilll 
others  fufter  through  your  former  injufvice.  No  evi- 
dence can  you  give  of  faith  and  repentance,  but  what 
muft  be  deceitful,  if  you  can  fatten  on  the  fpoils,  of 
which  you  have  defrauded  your  neighbor. 

Further,  as  a  good  name  is  rather  to  be  chofen  than 
great  riches,  if  from  private  refentment,  violent  paffiouj 
or  licentioufnefs  of  fpeech  you  have  invented  or  propa- 
gated a  faliliood  to  the  injury  of  your  neighbor  ;  you 
v/ill  think  it  a  part  of  juflice  to  make  a  particular  retrac- 
tion of  the  falQiood  you  advanced,  and  openly  acknowi- 
eJge  the  particular  aggravations  with  which  yon  have  en- 
larged. For  though  pointing  out  the  truth  in  this  matter 
may  be  prejudicial  to  your  own  reputation,  and  fome,  in- 
flead  of  commending  your  honefty,  may  abate  of  the 
efteem  they  at  prefent  have  for  your  name,  this  efteem 
belongs  not  to  you  in  the  meafure  you  poiiefs  it.  You 
muft  confider  the  right  the  perfon  you  have  injured 
has  to  he  efteemed  what  he  is,  and  not  what  you 
have  falily  defcribed  him  ;  and  you  muft  tell  the  whole 
truth,  though  you  expofe  yourfelf.  Mortifying  as  this 
procedure  appears,  it  is  abfolutely  neceilary,  and  the  only 
fure  proof  you  deteft  the  faliliood  and  licentioufnefs  of 
your  tongue. 


Chap,  so.]     The  Temper  of  a  Chrijlian^  (3c.         193 

SUNDAY   XXX. 


000000000000 


CHAPTER     XXX. 

On  the  Tempers  of  a  Christian  towards  his  Fel- 
low-Creaturls. 


SINCERITY  and  love  oFjudice  in 
the  extent  above  defcribed,  ibough  the  pcrfedion  of 
morality,  (as  too  many  underftand  that  term)  are 
only  two  ccnliderable  branches  v.hich  grow  iromi 
faith  in  Chrifl.  Where  this  lives  in  the  heart,  neg- 
ative righieoufnefs  towards  men  will  never  be  deem- 
ed  fuffitient,  nor  can  a  Chrifaaii  reft  fatisfied  with  a 
bare  freedom  from  the  offence  of  wilfully  injuring, 
or  deceiving  his  fellow  creatures.  To  the  confcien- 
tious  obfervance  of  fmcerity  and  juftice,  you  will 
add  the  love  of  mercy.  When  Providence  places 
the  miferable  before  your  eyes,  as  it  did  of  old  the 
wounded  traveller  before  the  prieft  and  LeviU,  you 
will  not  pafs  them  by,  but  be  moved  to  have  corn- 
palTion  on  them,  Difeafe  and  pain  of  body,  trouble 
of  mind,  pinching  poverty,  hard  and  cruel  ufagefrom 
men,  and  even  ruin  incurred  by  a  profligate  life,  will 
excite  in  you  grief,  and  active  pity.  Jf  you  have 
much,  like  Job,  you  will,  in  the  diftribution  of  your 
bounty,  be  eyes  to  the  blind,  feet  to  the  lame,  and  a 
father'to  the  ailliaed.  The  bleffing  of  him  that  was 
ready  to  perifh  will  daily  come  upon  you,  and  you 
will  make  the  widow's  heart  leap  for  joy^ 

If  your  fcanty  lot  can  enable  you  10  ^/t^^  but  very 
little,  your  heart  will  be  large,  friendly  and  charita- 
ble, as  if  you  had  wealth  to  fupply  the  wants  of  all 
in  need.     Though  you  have  XiQ  bread  of  your  own. 
A  A 


194         ^'^  ^^"^  Tempers  of  a  Chriftian      [Sund.  35. 

to  deal  to  the  hungry,  neither  know  a  man  of  afflu- 
ence whom  you  can  alk  to  relieve  them,  one  way 
flill  remains  to  give  vent  to  your  merciful  temper  ;  a 
way  pleafing  to  God,  and  profitable  to  men  ;  you 
will  make  your  interceflion  with  the  Father  of  Mer- 
cies, and  the  God  of  all  confolation  to  fupport  them 
under  the  preffure  of  their  troubles,  in  due  time  to 
deliver  them,  and  make  aftiiftion  a  fovereign  medi- 
cine to  heal  their  fouls. 

In  this  way  the  rich  and  poor  meet  together,  nor 
has  one  any  pre-eminence  in  a  merciful,  benevolent 
fpirit,  above  the  other. 

Further — you  will  exercife  mercy,  if  you  are  a  re- 
al  Chrijlian,  towards  thofe  vrho  are  in  your  power, 
from  injuries  they  have  done  to  you,  or  debts  for 
"«yhich  they  muR  anfwer.  In  fuch  cafes,  where  mer- 
cy to  the  offender  will  not  prove  injufiice  and  cru- 
elty to  the  public,  you  will  wave  the  rigorous  exe- 
cution of  law  ;  and  w^ithout  exception,  where  not 
idienefs  and  vice,  but  the  appointment  of  Providence 
has  difabled  thofe  indebted  to  you  from  anfwering 
,your  demands,  you  will  abhor  the  thought  of  adding 
affiidion  to  him  v/hom  God  hath  wounded.  You 
will  reje6l  with  indignation  the  common  maxim,  that 
you  are  to  have  fome  fort  of  fatisfaftion  for  your 
debt,  by  making  the  man  who  brings  the  lofs  upon 
you,  rot  in  a  jail.  From  the  fame  merciful  temper, 
in  every  inflance,  where  the  innocent  mull  be  deep- 
ly involved  with  the  guilty,  you  will  fooner  fuffer 
yourfelf  than  bring  many,  for  the  fault  of  one,  into 
great  diftrefs,  by  taking  away  the  fupport  of  a  whole 
family. 

Befides  thefe  cafes,  there  is  one  grand  province  in 
vhich  a  Chrifliaii's  merciful  temper  fhines  w^ith  the 
greatefl  luftre  :  I  mean  in  tenderly  regarding  the 
rpiritual  miferies  and  dangers  of  the  human  race.  It 
is,  I  confefs,  generous  and  noble  to  alleviate,  and 
remove  the  fufferings  of  the  body,  and  to  take  a 
pleafure  in  doing  good  to  them  who  are  in  adverfity, 
by  liberal  gifts.  Yet  how  limited,  how  partial,  how 
tranuent  arc  the  benefits  !  What  can  alms  avail  to 


Chap.  30,]       towards  his  Fellozti*Crcaturcs,  igj 

comfort,  where  every  didemper  of  the  mind  ftill  ra« 
ges  ?  Pride,  envy,  hatred,  wrath,  malice,  ftrife,  or 
^Ithy  lewdneis  in  families,  deftroy  all  good,  all  en« 
joymeni  of  comfort.  You  relieve  the  family  day  by 
day,  but  the  hufband  abufes  his  wife,  beats  and  ter- 
rifies his  poor  children  ;  or  the  proud  imperious 
wife  vexes  to  death  her  hufband,  driving  him  into 
drunken nefs,  as  a  refuge  from  her  affaults  ;  or  the 
children,  after  the  bad  examples  they  fee  at  home, 
grow  in  wickednefs  as  in  ftature,  to  do  mifchief  and 
increafe  the  guilt  and  wretchednefs  of  the  world,  by 
their  evil  tempers.  In  every  flation  and  walk  of 
life,  immortal  fouls  are  provoking  their  adorable 
Maker  and  Bcnefattor  to  jealoufy  ;  fpurning  at  hi# 
Counfel  and  his  falvation,  and  heaping  up  wrath  a- 
gainft  the  day  of  wrath.  Thefe  are  the  great  obje6ls 
which,  louder  than  even  widows  or  orphans,  call  for 
bowels  of  mercies,  and  the  mofl  aQive  exertions  o£ 
our  pity. 

If  you  are  a  Chrijlian  in  truth,  you  will  fay,  /  he^ 
held  the  tranfgrejjbrs  and  was  grieved^  becaufe  men  kept 
not  thy  law.  This  compaiTion  to  the  fouls  of  mea 
will  infpire  you  wathzeal  to  fave  them  from  impend- 
ing ruin.  You  will  watch  for  opportunities  to  do 
good  by  found  argument  and  winning  perfuafions^ 
by  faithful  and  ftrong  declarations  of  the  evil  of  fia 
and  its  confequences,  where  there  is  an  ear  to  hear, 
and  a  lucid  interval  in  the  minds  of  the  wicked  ;  by 
diftributing  heart-fearching  books,  and  aiding  thofe 
who  are  engaged*  in  the  delightful  work  of  fpreading 
the  knowledge  of  Chrift. 


♦  There  are  two  venerable  focieties  engaged  in  the  glorious  work 
of  diftributing  Bibles,  Teftaments,  and  other  good  boeks.  Thefc 
focieties  are  fupported  by  fubfcription  ;  and  a  guinea  or  two  annu* 
ally  fubfcribed,  ts  often  produftive  of  prtf^nt  peace,  and  eternal  faU 
vation  to  the  fouls  of  men*  To  the  HrQ  of  ihefe  focieties,  you  may 
apply  to,  through  the  Reverend  Mr.  BroughtsKi  Secretary  to  the 
Society  for  promoting  Chriftian  knowledge  amongft  the  poor.  To 
the  other,  called.  The  Society  for  promoting  Religious  Knowledge 
amongft  the  Poor,  you  may  apply  through  the  Rcrcrend  Dxt  Sunm 
mtt^  London, 


ig6         On  tli e  Tempers  of  a  Chrijlian      [  S  u  n  d .  30. 

The  caiifes  which  excite  and  maintain  in  ihQChrif^ 
iian  a  temper  fo  extenfively  merciful,  are  reverence 
of  his  Maker's  command,  truft  in  his  promifes,  a 
feiire  of  his  redemption  by  Chrift,  and  the  agency 
of  the  Holy  Gbofl  on  his  heart. 

The  command  of  God  to  fhew  mercy  is  moll  fre^ 
quent.  If  there  he  among  you  a  poor  raan^  one  of  thy 
hreihren^  thou  Jlialt  not  harden  thy  hearty  norjhut  thy 
handjrcra  thy  poor  brother^  hut  thou  fn alt  open  thy  hand 
wide  unto  him.  Beware  that  thine  eye  he  not  evil  a- 
gamjl  thy  poor  hr other ^  and  thou  giveji  hivi  nought^and 
he  cry  unto  the  Lord  againji  ihee^  and  it  he  fin  unt-o 
ihee.  Thou JJi alt  fur ely  give  hiiyi,  Deut.  xv,  7.  In 
•every  deriiiition  of  right  behavior,  a  merciful  temper 
bears  a  chief  part.  He  hathfiewed  thee^  0  rfian^-what 
is  good^  and  zuhat  doth  the  Lord  require  of  thee ^  hut  to 
do juftly^  and  to  love  viercy^  and  to  -walk  humbly  with 
thy  God:  Mic.  vi.  In  his  eftimate,  pure  and  undefi, 
led  religion  nianifefis  its  efficacy,  in  vifrting  the  fa^ 
iherlcf  and  zvidovjs  in  their  afflitlion,  and  in  keeping 
the  foul  unfpDtted  from  the  world.  No  duty  is  more 
frequently  urged  than  this.  Be  ye  therefore  mer* 
ciful  as  your  heavenly  Father  alfo  is  merciful,  Luke 
vi.  3.  6.  Be  ye  all  of  one  mind^  having  conipafjion  one 
cf  another,  1  Pet.  iii.  Thefe  commands  prove,  no 
one  deflitute  of  a  merciful  temper,  car*  be  acceptable 
to  God. 

Again — his  repeated  promi fes  invite  and  encour- 
age the  Chrifian  to  abound  in  a6is  of  mercy.  For 
though  thefe  promifes  imply  no  worth  in  a  merciful 
temper,  v/hen  it  fubfifts  with  love  to  iin,  or  preju- 
dice againft  the  glory  of  Chrill  ;  though  thefe  prom- 
ifes- fire  not  to  be  conilrued  as  if  a  merciful  temper 
would  he  rewarded  in  a  derogation  to  faith  in  the 
Redeemer,  or  cover  our  iniquities  ;  ftill  they  are  of 
great  ufe  to  remove  objeSions  made  hy  our  worldly 
hearts,  if  not  by  thofe  around  us,  againft  doing  lib- 
erally for  the  poor  and  needy.  They  fully  affure  us 
that  all  a6ls  of  beneficence  fpringing  fi'om  faith  and 
love  to  God,  are  highly  pleafing  to  him,  and  through 
his  own  amazing  grace,  ftiall  be  honored  with  an  ev- 


Chap.  30.3      to-:vards  his  Fello'aj-CreatiireSi  t^j 

erlallin;^  reward.  BUjfe^  art  the  inercijuly  for  the j 
^fiall  obtain  mercy,  Matth.  v.  He  that  converteth  a 
Jinner  from  the  error  oj  his  way^Jl\all  Jave  a  joid  from 
deaths  and  fnall  hide  a  mitUitude  ofjins,  jam.  v.  26.  A 
nezo  commandment  I  give  unto  you^tkat  ye  love  one  an^ 
Othp.r.  By  this  Jliall  all  men  knozo  that  ye  are  my  dif 
ciples^  if  ye  have  love  one  to  another.  Above  all,  the 
Redeemer  v/ill  proclaim  his  high  delight  ia  this  ex- 
cellent temper,  from  his  throne  and  glory,  in  pref- 
ence  of  the  whole  human  and  angelic  race.  Thea 
will  he  rev/ard  every  Chrifiian  exercife  of  mercy,  as 
if  it  had  been  conferred  on  himfelf ;  as  if  the  ailiic- 
tions  it  relieved  had  been  fuHained  in  his  perfon,and 
he  only  had  received  benefit  and  confolation  from  the 
mercy.  In af much  as  ye  have  done  it  unto  one  of  tht 
leaf  ofthefe  my  hrethren^  ye  have  done  it  unto  me.  Mat, 
jcxv.  40. 

Beyond  the  force  even  of  this  afFeSing  declaration, 
is  the  fenfe  of  your  own  redemption,  by  the  blood 
fned  on  the  crofs.  You  remembe-r  your  apoft-icy 
from  God  is  fuch,  and  fuch  has  been  your  praclice, 
that  had  God  dcllroyed  you  both  body  and  foalia 
hell,  it  would  have  been  no  more  than  your  de-^ 
fert.  Inftead  of  this  infupportable  doom,  you,  O 
Chrifian^  know  that  God  commendeth  his  love  to- 
v/ards  you,  that  while  you  are  yet  a  finner  Chrifl  di- 
ed for  you.  An  inllance  of  mercy,  in  itfeif  and  its 
beneficial  efficacy,  abfolutely  without  a  parallel. 
This  is  the  only  foundation  of  your  peace  and  hope, 
it  is  all  your  falvation,  and  all  your  defire.  By  liv- 
ing in  a  conilant  view  of  this  matchlefs  grace,  which 
has  reconciled  you  to  God,  and  made  you  his  heir, 
the  love  of  Chrifl  will  conllrain  you  ;  wuth  pleallng 
energy  it  will  engage  you  in  an  uniform  intercourfs 
of  brotherly  kindnefs  and  charity.  A  delightful  e- 
motion  of  mind,  peculiar  to  the  faithful  in  Chrift  Je^ 
fits^  will  lead  you  without  adverting  immediately  ei- 
ther to  the  command  or  promife  of  God,  to  this  juR 
conclulion,  Beloved^  ifGodfo  loved  us^  we  ought  alfo 
to  love  one  another,  1  John^  iv. 


f  3^  The  Tempers  of  a  Chrijlian         [Sukd.  31* 

Bendes  thefe  plain  commands,  precious  p*'omifes^ 
and  the  mercy  of  God  manifefted  in  the  death  of  his 
Son,  which  with  mutual  operation  concur  to  make 
the  Chrijilia:!  love  mercy,  the  Holy  Ghoft  is  give'R 
unto  him,  and  dwells  in  him^  By  his  influence^ 
through  the  motives  and  truth  contained  in  the  writ- 
Xzn  word,  he  is  delivered  from  the  fway  of  felfifli 
paffiont;  and  felfiQi  purfuits.  The  fruit  of  that  Spirit, 
^hich  diftinguifhes  at  once,  and  infinitely  ennobles 
every  one  who  belongs  to  Chriftj  is  love  and  all 
gocdnefs. 


SUNDAY  XXXI. 

OQOOOOOOOOOO 

C  H  A  P  T  E  R.     XXXL 
T112  Tempers  of   a  Christian  towards  his  Fel- 

tQW-CR.EATVRES-. 

A  HOSE  which  we  have  already 
confidered  as  effential,  are  of  the  adive  kind  ;  juf- 
tice,  lincerity  and  mercy.  There  are  others  no  lefs 
excellent,  of  a  paflive  nature.  The  world  we  live  in 
abounds  with  unreafonable  and  vexatious  men  ;  and 
our  unavoidable  connexion  with  them  requires  much 
f^rength  of  mind  properly  to  bear  their  evil  tempers. 
Little  {elf.denial,in  general,  is  requifite  to  do  juftly, 
to  fpeak  the  truth,  or  iliew  mercy,  compared  with 
w^hat  is  neceffary  to  bear  with  patience,  meeknefsand 
love,  the  turbulent  and  litigious,  the  violent  and  un- 
juft.  Yet  a  ChriJHan  muft  be  meek.  Trivial  inju- 
ries, a  reproachful  word,  a  fmall  indifcretion,  or  a 
cafual  lofs,  muft  not  inflame  your  mind  as  is  com- 
monly the  cafe  with  men.  Such  things  you  will  ef- 
tccm  worthy  of  a  very  flight  notice.     Nay,  fuppof. 


Chap.  31.]        towards  hii  Fclloio-Crtainrts.         19?) 

ing  fome  great  provocation  is  ofTered,  yon  vil!  be 
jealous  over  your  felfiih  fpirit,  led  you  be  overcome 
by  ill  ufage  ;  left  the  fin  of  others  Ihould  caufe  you 
to  grieve  the  Spirit  of  God,  to  bring  guilt  upon 
your  foul,  and  dithonor  upon  your  proFeilion.  E- 
vtn  when  you  are  fo  materially  injured,  that  you 
have  a  right  to  fcek  redrefs,  you  will  do  it  with  meck- 
nefs  ;  firft  ufing  every  mild  method  to  bring  your 
adverfary  to  reafon.  You  will  try  arguments  before 
punilhment,  conference  before  law,  and  private  per- 
fuafions  before  you  feek  redrefs  in  a  court  of  judice. 
Or,  ifyou  are  compelled  to  have  recourfe  to  this 
laft  remedy,  you  will  refrain  from  pafTibnate  ex- 
clamations and  bitter  reflexions  againll  your  ene- 
mies. 

Further — you  muft  fhewa  meek  fpirit  in  carefully 
avoiding  any  jufl  caufe  of  offence  to  others.  For 
this  excellent  temper  does  not  more  effc6lually  fup- 
port  under  provocations,  than  enable  men  to  deny 
their  own  inclinations,  rather  than  give  uneafinefs. 
It  will  make  you  cautious,  that  neither  your  aQionr, 
or  words  are  unbecoming.  You  will  be  civil  and 
refpe6lfal,  honoring  all  men,  never  loud  and  over- 
bearing in  company.  Infiead  of  rage  and  bitternefs 
againft  thofe  who  are  feduced  to  depart  from  the  a- 
poftle's  doQrine,  you  will  feek  their  recovery  by 
calmly  producing  the  abounding  evidences  for  the 
truth,  and  by  cordially  praying  they  may  perceive 
their  force.  You  will  never  cover  private  refent- 
ment  with  the  vene^-able  name  of  zeal  for  God's 
glory,  and  the  good  of  fouls.  You  will  not  think 
contempt  of  your  erring  brother,  or  paiuon  pleafing 
to  God,  or  in  any  degree  juftifiable.  Though  it  be 
common  to  vent  our  rage  againft  infidels  and  here- 
tics, who  are  doubtlefs  very  hurtful  members  of 
fociety,  yet  the  divine  command  is,  In  mceknefs  in- 
JiruB  thofe  zulio  oppofc  theviftlvcs^  if  God  pcradvciitiirs 
zu ill  give  them  7'epentance  to  the  acknoxuledg^ncnt  cf  the 
truth. 

The   peculiar   motives   which  excite  and  fupport 
the  exercife  of  this  cxtenfivc  meeknefs^  are  fuch  as 


20D  The  Tempers  of  a  ChriPJan         [Sund.  31. 

pbilofophers  of  old,  and  their  unbelieving  facceSbrs 
in  our  time  know  nothing  of,  though  there  has  been 
oiicn  in  both,  a  great  refemblance  of  meeknefs.  You 
vill  not  be  meek  from  love  of  eafe,  leading  you  to 
fubmit  to  the  ill-humors  of  other  men,  rather  than 
bear  the  trouble  of  contention.  This  often  gains 
the  credit  of  great  fweetnefij  of  temper.  Nor  will 
you  be  meek  from  any  proud  difdain  of  appearing  to 
be  hurt  by  the  perverfenefs  or  malice  of  your  ene- 
mies, which  would,  (you  think)  betray  the  weaknefs 
of  your  own  mind;  but  btcaufe  the  will  of  God 
concerning  you  is.  Be  no  hj'azolcr^  hut  gentle^  Jhewhig 
eJl  mtehicjs  unto  oil  men,  Titus  iii.  Put  off  anger, 
'^raih^  hatred^  vai'iance^  eTnulation^Jli'ife^  and  put  en - 
lind7iefsj  7necknefs  and  long-fuffering.  Your  Savior, 
from  whom  you  have  received  all  your  peace  and 
hope,  feverely  checks  every  fally  of  padion.  His 
vords  on  this  fubje8:  are  alarming  to  the  laft  degree, 
IVhcfocvcT  zs  angry  iviih  his  brother  without  a  cauje^ 
(tlirough  heat  of  temper)  jJiall  he  in  danger  of  the 
judgiJient  (ihall  fall  under  the  difpleafure  of  God  :) 
a7id  whojoeverjhall  fay  to  him  Raca^  (thou  Vv'orthlefs 
fellov:,  fufi'ering  the  paffion  in  his  mind  to  vent  it- 
fejf  by  cerifion  of  a  creature  of  God)fiall  be  in  daU" 
gcr  of  the  council  (offends  in  a  higher  degree ;)  but 
tuLofcever  fliall  fay  thcujool  (in  his  WTath,  re  pre  fen  t- 
ing  him  not  only  as  fit  to  be  defpifed,  but  abhorred) 
hcfliall  be  in  danger  of  hell  f  re,  Av/ful  guard  of 
meeknefs,  intended  to  keep  us  at  adiRance  from  four 
angry  psmons,  the  bane  of  domeftic  comfort,  the 
caute  of  unfpeakable  mifcbiefs  amongft  men^  and 
one  of  the  chief  enemies  to  the  foul. 

Befides  the  command  of  God  to  be  meek,  fuch  hon- 
or is  put  upon  this  temper,  as  muft  make  every 
Clirifiian  ambitious  to  pollefs  it.  He  that  is  flow  ta 
anger  is  better  than  the  mighty^  and  he  that  ruleth  hi^ 
fpnit^  than  he  that  taketh  a  city.  The  meek  are 
bleffed,  and  the  inheritance  of  the  Lord  promifed 
to  them  ;  meeknefs  is  diilinguiftied  as  the  principal 
ornament  of  a  Chrifiany  and  of  great  price  in  the 
Jght  cfGcd. 


Chap.  31-}      to-xaris  his  Fellow-Creatures,  261 

Added  to  all  thefe  motives,  there  is  one  flill  more 
powerful  with  every  Chrijlian  ;  the  aftonifliingtneek- 
nefs  of  the  Author  of  his  falvation.  The  infpired 
•writers,  after  our  Lord's  afcenfion,  always  fix  our  at- 
tention upon  him  in  his  low  eflate,  in  order  to  make 
finful  anger  appear  without  excufe.  Let  all  bitier^ 
nefs^  and  xaraih^  and  cng'er^  and  clamor'^  and  evil 
/peaking  he  put  avjcy  frovi you^  with  all  inalice  ;  and 
be  ye  kind  one  to  another^  tender  hearted^  forgiving  one 
another^  even  ai  God  for  Chrift's  fake  katk  forgiven 
^ou.  Chrijl  fuffered  for  WJ,  leaving  ws  en  example^ 
that  ye  fliould  folloij  hisfieps^  -who  did  no  fin  ^  neither 
tvas  guilt  found  in  his  mouth  ;  tuho^  when  he  was  revile 
ed^  reviled  not  again  ;  when  he  fuffered^  he  threatened 
r^ot^  who  his  oivn  fdf  hear  our  fins  in  his  own  body  on 
the  tree^  that  he  might  bring  us  to  God.  Behold  the 
grandeft  inducement  imaginable  to  be  meek  ;  recon- 
ciliation with  God,  and  j unification  unto  eternal 
life,  by  the  meek,  patient  fuffering  of  the  Lamb.  I 
mud  go,  therefore,  fays  s.Chrifian^  and  do  likewife. 
for  every  one  that  abideth  in  him,  mull  hisfelf  alfo 
fo  v/alk,  even  as  he  walked. 

Added  to  thefe  mighty  motives,  v;hat  has  paiTed 
in  the  bread  of  a  real  Chriflian^  effeftually  inclines 
him  to  be  meek.  For  felf-abafement  and  fhame  for 
fin  are  infeparable  from  faith  in  Chrift  and  true  re- 
pentance. But  a  felf-abafed  finner  can  eafily  bear 
with  temper  thofe  provocations  which  fet  the  haugh- 
ty and  felf-admiring  all  in  a  flame.  Enormous 
Criminals,  wheii  they  fee  theirfelves  as  they  are,  feel 
no  refentment,  whatever  is  faid  of  them,  or  done  to 
them.  It  is  what  we  deferve,  they  cry,  finning  at  the 
remembrance  of  their  offence.  The  fame  juft  fen* 
timent  when  yoii  have  been  humbled  for  your  fins 
before  God,  will  rife  in  you  mind  under  provoca- 
tion to  wrath.  Far  worfe  treatment  do  I  deferve, 
you  will  fay,  and  a  fcvercr  trial  of  my  patience. 

This  argument  againft  every  violation  of  meek- 
nefs,  St. Paul  urges,  founding  his  exhortation  wholly 
on  the  finful  (late  in  which  we  are  all  naturally,  as 
every  believer  ia  Chrift  well  knowSe    Fiit  them  in 

B    JB 


-202  TheTempersdf  aChriJlian       [Sunh.  3d. 

mind^  fays  he,  te  he  gentle^  JJiciving  all  mcehiefs  imi^i 
all  men.  For  we  ourfelves  alfo  were  fometivies  fooli/I::^ 
difobedient^  deceived^  ferving  divers  lujls  and  plcafurcs^ 
living  in  malice  and  enpy^  hateful  and  hating  one  an- 
other. 

As  ycu  advance  in  the  knov/ledge  and  pra8:ice  of 
religion,  frefh  evidences  of  your  own  corruptioa 
"will  difcover  theirfeives  in  your  heart,  and  prove  fo 
many  repeated  admonitions  to  pray  for,  and  exercife 
ineeknefs,  fenfible  with  what  long-fufFering  God  en- 
dures the  multitude  of  your  own  failings.  For 
though  the  dominion  of  fin  is  deftroyed,  the  ilrug- 
g\t  between  flefe  and  fpirit  ftill  remains  ;  confe- 
quently  fumcient  matter  for  felf*abafement  fo  long  as 
you  live. 


SUNDAY  :"XXXIL 

©00000000000 

CHAPTER     XXXIL 

The    Tempers  of    a  Christian  towards  his  Fel-" 
low-Creatures. 

Jl  O  judge  charitably  of  the  aftions^ 
chara61ers  and  intentions  of  men,  is  the  temper  of  a 
Chriftian  ;  1  mean  when  they  are  not  evidently  fuch 
as  ftand  condemned  in  the  word  of  God,  and  expofc 
lis  to  his  wrath.  It  is  no  charitable  judgment  tc 
ie^ve  drunkards,  liarsyfornicators,  the  difiioncft,  the 
proud  or  felf-righteous,  when  their  lives  or  principle:; 
are  noionows^toftatttr  theirfeives  they  f!i all  efcape.  It  v^ 
taking  part  againfl  them  with  their  great  adverfary, 
the  devil,  and  giving  our  aid  to  delude  their  loulsj 
till  they  are  loft  forever.  But  fetting  afide  thefe  in- 
ilances,  as  fins  which  go  before  mea  to  judqmenty 


Chap.  32.]       towards  his  Fellow- Creatures.  dS% 

there  are  many  anions  and  charaBers  of  a  doubtful 
afpe6l.  Here  only  is  room  for  the  exercife  of  char- 
uable  judgment;  and  in  ihefe  cafes,  O  Chriilian, 
you  will  be  careful  not  to  furmife  evil  or  concienrja 
inen,  ^iien  no  fuflicient  light  appears  to  jufiify  a  pe- 
remptory fentence.  Thus  in  quarrels  amongft  rela- 
tions, and  contefts  about  matters  of  property,  vio- 
lent accufations  are  common  from  both  f^des,  v.bich 
have  no  foundation.  The  parties  are  apt  to  give 
very  feducing  mifreprefentations  of  the  faft,  which 
few  can  knovv^  ;  therefore  we  are  bound  to  fufpend 
our  judgment,  and  receive  no  ill  imprcfiions  from 
<:ommon  fame. 

V/ith  regard  to  the  characters  of  men  alfo,  you 
will  be  charitable  in  your  judgment.  The  commif- 
fion  of  a  fingle  crime,  contrary  to  the  tenor  of  the 
delinquent's  life,  you  will  not  cruelly  conflrue  intov 
an  impeachment  of  his  fincerity.  You  will  not  brand 
one  man  as  an  incorrigible  villain,  becaufe  he  was 
once  guilty  of  a  dilhoned  afticn  towards  yourfclf ; 
or  publiih  another  to  the  world  as  a  mere  hypocrite 
in  religion,  becaufe  you  have  once  detefted  him  in 
doing  evil.  You  will  not  immediately,  as  is  the  w  ay 
of  the  prejudiced,  cry  out,that with  fuch, all pretenficii 
toconfcienceis  only  a  cloak  to  cover  bad  defigns,and  a 
fnarc  to  entrap  the  fimple.  You  will  remember,  on  the 
contrary,  how  often  violent  temptation,  fuitcd  to 
your  conflitutional  Hn,  has  been  too  mighty,  and  o- 
vercome  you,  or  brought  you  near  the  very  point  of 
yielding.  You  will  call  to  mind,  that  the  bed  of 
men,  canonized  as  faints  by  God  hisfelf,  did  not 
perfevere  in  the  path  of  duty  without  a  fall.  They 
were  overtaken  with  a  fault,  though  they  foon  recov- 
ered, and  perfevered  to  the  end.  You  will  ac- 
knowledge it  very  pofTible  for  fuch  as  we  are,  in  our 
b.eft  eftate,  to  offend  contrary  to  habitual  practice 
and  acknov^ledged  duty. 

Fair  evidences  of  repentance  will  therefore  induce 
you  to  pafs  a  favorable  judgment  on  thofe  who  have 
^ifhonored  their   profeffion.     You  will  readily  con- 


i^04i  ^'^^  Tempers  of  a  Chriftian        [Sund.  32^ 

elude,  that  inward  fhame  and  fecret  forrow  for  their 
fall  has  exceeded  the  reproach  -which  iheir  backflid- 
ings  have  brought  upon  them. 

With  regard  to  the  intentions  of  xnen,  as  they  can 
be  known  only  to  God,  you  will  impute  no  evil 
where  it  is  not  manifeil  ;  but  refift  injurious  fuimi- 
fes,  that  fuch  and  fuch  things  fpring  from  a  bad 
defign,  when  you  have  no  proof  io  afcertaia  the 
charge. 

In  thefe  and  fimilar  cafes,  you  will  exercife  a 
charitable  judgment,  becaufe  the  command  of  your 
God  and  Savior  that  you  fhould  do  {o^  is  plain  and 
awful,  jud^e  not  (where  the  law  of  God  is  filent,or 
where  you  can  have  no  competent  knowkdge)  that 
yc.  he  not  judged.  For  with  what  judgment  ye  judge ^ 
yc  [hall  he  judged  ;  and  wVh  what  oneafure  ye  metc^  it 
Jhall  be  meafured  to  yeu  again.  Mat.  vii. 

Your  obedience  to  this  command  will  appear  moft 
reafonable,  and  be  made  eafy  by  the  v;itnefs  in  your 
own  heart.  You  are  confcious  how  often  you  have 
atled  uprightly,  yet  have  been  charged  with  evil  in- 
tentioUvS.  Your  conduQ  has  often  been  cruelly  mif-. 
coniirued,  oftea  unjuflly  condemned.  You  remem- 
ber alfo  that  you  have  done  what  you  ought  not, 
promifed  and  vowed  you  would  not  ;  that  many 
prayers,  much  watching  and  obftinate  contention, 
have  been  fcarcely  fufficient,  with  the  help  of  God, 
to  get  the  vi6lory  c>ver  your  own  v.ickednefs.  You 
know  that  when  you  fell,  the  fall  was  inilantly  la- 
xiiented,  and  though  wounded  grievoufly,  you  re- 
newed the  combat,  grappling  with  your  foe,  as  for 
your  life,  till  you  v/as  conqueror.  You  will  feel^ 
therefore,  for  others  in  the  fame  fituation  you  were 
once  yourfelf ;  aiTured  that  men  may  really  defign 
nothing  but  the  glory  of  God  and  good  will  to  men, 
notwithftanding  they  are  betrayed  into  breach  of 
duty. 

Such  fentimems  deeply  impreffed  on  your  own 
lieart,  will  form  in  you  a  habit  of  judging  your  fel- 
low creatures  with  tendernefs  and  mercy* 


Chap.  32. j      iowards  his.  fcllozu-Creati^reSn  505^ 

Ccnneded  with  candor  towards  all,  you,  as  ti 
Chrii^iaiij  mull  exercife  forgivenefs  and  love  to  your 
eneniiss.  Your  behavior  under  provocations  muft 
be  contrary  to  culioni,  and  the  violent  impulfe  of 
corrupt  nature.  Is  your  chara8.er  bafely  reviled  ? 
You  will  refute  the  malicious  {lander,  ihould  it  need 
an  aniwer,  without  returning  abufe  for  abufe. — : 
Should  your  A)es  proceed  from  ill  language  to  ill 
ufagCj  you  will  ftili  forgive  and  prove  the  reality  of 
vpur  good  will  towards  them  by  pitying  them  in 
tneir  dillrefs,  and  ferving  theai  as  occafion  offers. 
In  fome  cafes,  grievous  wrongs  may  be  done  to  you, 
fuch  as  demand  redrefs  by  law  ;  you  will  ufe 
the  remedy,  without  animoiity  to  thofe  who  have 
forced  you  to  take  this  method  of  obtaining  your 

right. 

Further — fhould  the  providence  of  God  leave  you 
la  the  power  of  his  enemies,  as  well  as  your  own  ; 
who  are  determined,  uniefs  you  will  renounce  the 
truth,  to  perfecute  you  even  unto  death ;  fuch  effica- 
cy Sows  from  your  faith,  that  you  will  feel  goodwill 
towards  thofe  v;ho  feel;  your  dedrutiion.  You  v;ill 
pray  for  thein  to  God,  before  whom  it  is  equally 
dangerous  and  impious  to  diHemble ;  you  will  in- 
treat  him  to  give  them  repentance  to  the  acknowl- 
edgement of  the  truth,  pardon  their  fm,  and  bring 
them  to  heaven. 

Thus  complete  is  the  forgivenefs  and  love  a  Chrif- 
tiaa  exercifes  towards  thofe  who  hate  and  injure 
him. 

The  reafonablenefs  of  this  temper  is  proved,  and 
the  practice  enforced  by  the  mod  cogent  arc;\iir.ent3. 

Your  knowledge  of  God  in  his  governir.er.t  of  the 
world  condemns  all  hatred,  even  of  your  bitterefl 
foes.  What  manner  of  afxVonts  and  infults  does  he 
daily  receive  !  Conlider  the  condition  and  the  obli- 
gations, the  perfons  are  under  to  him,  v/hen  they  of- 
fer them  ;  call  to  mind  the  glory  of  his  njajefty,  the 
ample  means  he  hath  in  his  power  indantly  to  avenge 
his  own  injured  name,  by  confuming  his  daring  ad- 
verfaries  in  a  moment,     At  the  fair.c  time  you  k^ 


^0$         OniheTcrnpcrscfaChrijIiaA      [Sund*  32, 

}iim  flops'  io  anger,  and  of  great  mercy,  waiting  for 
Ti-jany  years  in  deep  coinpalfion  towards  them  who 
hate  his  government  and  his  truth. 

Every  Chriftiaa  cohiiders  this  adorable  goodnefs 
of  God  confpicuous  in  his  government  of  the  world, 
-and  lees  it  {nine  with  the  brightelt  glory  in  the  re- 
de]?nption  of  men.'  '  By  freqneijt  and  ferious  medita- 
tion on  this  faft,  you  will  reafon  thus  with  yourfelf 
—bad  God  dealt  with  his  enemies  as  Lam  prompted 
to  do  v/iih  mii\e  ; — had  he  been  wanting  in  mercy 
or  chofen  to  take  vengeance,  what  had  become  of  us 
all  ^  Of  a  world  ia  arms  againft  him  ?  Had  God 
loved  none  but  thole  who  firlt  loved  him,  or  waited 
to  give  his  inelHiriable  bleiTmgs  till  we  had  made  an 
advance  to  obtain  mercy,  where  had  been  the  means 
of  grace,  v/here  the  giad  tidings  of  falvation  ?  lie, 
on  the  contrary,  comihendcth  his  love  to  us,  that 
vhen  vvc  wei-e  yet  enemies,  Chrid  died  for  us.  How 
inexcufable,  then,  aadd^^fperateiy  wicked  mud  it  be 
in  me,  to  be  wroth  with^  a  feilovv-finner,  fince  God 
has  fo  much  compafiion  an  us  all  ! 

The  force  of  this  motive  is  alio  confiderably  in- 
■creafed  by  your  experience  of  God's  tender  mercy 
xo  your  own  foul.     You   remember,   O   Chriftian, 
how  long  you  lived  in  forgetfulnefs  and  contempt  of 
God,  as  if  you  had  been  indepeiident  of  him,  or  he 
unworthy  of  your  notice.      How  long   you  was   en- 
grofTed  by  raean  and  feififh  purfuits,  never  enquiring 
vhere  is  God  my  Maker  ?  Yet  you  know  he  fulTer^ 
ed  you  to  furvive   all  this  infolence  of  behavior  to- 
x^'3Td:s  hiiaa.     la  the  midft  of  it  aii  his  mercy  was  not 
withheld  from  you;  he  Iliil  protected,  itill  provided 
for  you,  and  preferved  you  from  perifliing  forever  irj 
your  iir;s.     At  length  he  crowned  his  mercy  towards 
you,  by  giving  you  repentance  and  reyniiTion  of  Xms 
through  faith  in  Jcfu:>  Chrijl.     This  very  gracious 
and  long  induf-Tence  from  your  heavenly  Father  to- 
wards you,  lays  bare  the  hideous  deformity  of -a  vin- 
<^idive   fpirit.     Compared  with  the    treatment,  you 
-ivc  received,  Vvhat  a  return  to  repay  your  enemies 
Idticd -'for  their  ill  will  I   I'his  coatraft,   where  any 


\^ilAP.  32.}        ioxjjafis  his  Fclhiu-Criaturc^,         b.O'} 

/enfe  of  right  and  v»'roni^  remains,  is  infapportablc  toi 
the  mind.  Though  violent  provocations,  therefore, 
may  fuddenly  kindle  fparks  of  rercntment  in  your 
bread,  and.  proirpc  you  to  gratify  the  impullc  of 
your  felfifh  nature,  very  foon  arecolleclion  of  God*s 
patience  and  love  towards  yourfelf,  ^vill  make  the 
iranficnt  thought  of  revenge  appear  full  of  injuflice; 
"W'eaknefs,  ingratitude  to  God,  and  a  denial  of  your 
finful  (late  before  him.  Ey  this  means  the  hell-en- 
gendered fire  ^vili  be  prefently  extinftj  and  love  tti'^a 
jn  your  heart. 

Befides  ibcfe  motives,  your  firm  belief  of  fcripture, 
O  Chriftian,  convince*  you  thit  every  rifih)g  of  ill 
vill  towsfids  any  inan  is  abominable  in  God's  fight  ; 
for  you  are  affared,  that  whoever  harbors  hatred  in 
his  heart,  cannot  be  faved  till  that  dcteftable  fpiritir. 
fubdued.  Is  it  fo  highly  olfcnfive  to  God,  in  fuch 
finful  wretches  as  we  are,  that  it  renders  \\f  incapable 
of  praying,  without  increafing  our  fin  and  condem- 
nation. The  tOnf^uc  which  holds  zny  correfpond- 
ence  with  a  heart  envenomed  by  hatred,  invokes  xhz 
curfe  of  God  when  it  cries,  Forgivs  ics  ciir  trefpaJjcSy 
cs  wt  forgive  them  that  trefpafs  againfi  us.  The  pe- 
tition dreadfully  inverted,  founds  thus  in  his  ears, 
Fo7'give  not  me  my  trefpajjes^  as  I  do  not  forgive  the^ii 
that  trefpafs  cgainfl  me.  And  whofoever  dies  in  ha- 
tred of  his  foes,  will  find  himfclf  anfwered  riccord- 
ing  to  this  true  meaning  of  his  prayer  ;  juftice  he 
flrall  have,  and  not  mercy  ;  vengeance,  and  not 
compaifion. 

In  fo  forcible  a  manner  are  you  taught,  O  Clirill- 
fan,  to  forgive  and  love  your  enemies.  WhiUi  thefc 
arguments  prove  the  reafofiablenefy  and  indifpen- 
fable  duty  of  forgive nefs,  the  grace  of  God  is  prom-" 
ifed,  that  what  is  impodible  with  man,  may  be  your 
conftant  practice.  For  though  injuries  extremely 
irritate  our  fclfifii  fpirit,  whilft  we  have  a  high  opin- 
ion of  our  own  dignity,  and  imagine  we  have  a  right 
to  avenge  ourfelves  ;  whihl  we  have  never  beeii 
brought  low  on  our  knees,  to  afic  a  broken  hear? 
pardon  for  our  faults;  yet  afterwards,  upon  receiv- 


%ci  Chriftian  Hiimlify,  [Sund.  3§. 

ing  a  fpii'it  of  love,  of  power,  and  of  a  found  mind  ; 
Ve  are  not  foon  apt  to  think  oiirfeives  to  nirrerabiy. 
ill  ufed  ;  the  injuries  done  us  appear  fmall,  compa- 
red v/ith  v;hat  ^ive  know  we  dcfevve^  and  are  accuf- 
tomed  to  deprecate;  evils  which  threaten  de^ih  to 
the  foul.  And  through  a  fupreme  defire  to  pleafe 
our  Lord  by  a  reafonable  facrifice  of  fo  vile  a  luft, 
ve  can  do  it  in  his  ilrength. 


SUNDAY    XXXIIl 


eoococcoooco 


C  H- A  P  T  E  R     XXXIIL 
Christian  Humility^ 

A  HE  Chririian5bycdntinuingintlie 
iaith  of  Chiiflg  and  grov/ing  in  grace,  comes  at  le-ogth 
to  prefer  every  one  before  hisfelf.  .Tliis  is  {he 
crov;ni]}g  excellency  in  his  charafter,  an  attainment 
-vhich  not  only  fiirpalles  ail  the  world  judges  to  be 
excellent  or  n^ceffary  to  falvation,  but  appears  to 
them  big  with  abfurdity.  How  is  it  pcilible,  fay 
they,  not  to  perceive  a  vafl  difference  in  th^  piac- 
trce  and  tempers  of  mankind.  But  if  I  am  allowed 
to  fee  this  difference  in  regard  to  others,  can  it  be 
v/iong  to  acknov.'led,q;e  as  much  with  regard  to  iny- 
fclf  ?  What  a  violence  does  it  offer  to  my  reafon^ 
to  attempt  to  perfuade  me,  that  a  mian  who  loves 
Tighteouincfsand  hates  iniquity,  is  not  to  prefer  him- 
ielf  to  the  difobedient  and  lawlefs  ? 

But  let  the  cafe  be  properly  ftatcd,  and  there  will 
appear,  I  conceive,  very  fufhcient  reafon  for  a  Chrif- 
tian t  J  tcive  the  loweit  place-, 


Chap.  33. J  Chrijlian  Humility,  209 

It  is  certain,  then,  if  you  are  much  advanced  in 
the  knowledge  and  pradice  of  true  religion,  (which 
is  the  cafe  fuppofed)  you  are  very  fenfible  of  the 
corruption  of  your  nature  ;  for  nothing  but  pride, 
blinding  the  mind,  can  prevent  this  from  being  felt. 
It  is  alfo  certain  that  you  are  confcrous  of  much  un- 
faithful nefs  to  the  grace  received,  of  very  great  de- 
fers, many  fins  of  omiflion,  much  negligence  in  the 
fervice  of  God,  and  of  a  very  fmall  meafare  of  thofe 
holy  tempers  which  ought  to  have  been  improved  to 
a  high  degree.  At  the  fame  time,  yo\i  clearly  per-^ 
ceive  what  excellent  advantages  you  have  cnjoyedy 
what  peculiar  obligations  you  are  under  on  this  a^c-^ 
count,  demanding  fuitable  returns  in  faith,  love  and 
obedience.  You  remember  the  alarming  caills,  the 
afFefclionate  warnings,  which  have  flrongly  imprefled 
your  heart,  the  anfwers*  given  to  your  prayers,  the 
troubles,  the  dangers,  and  the  enemies  from  which 
you  have  been  delivered,  with  the  peace,  comfort, 
and  delightful  hope  fo  often  refrefhing  and  animat- 
ing your  foul. 

In  thefe  circumftanees,muft  not  every  thing  which 
betrays  evil  concupifcence,  inordinate  affedion  or 
Want  of  fupreme  love  to  God  in  any  inftaiice,  afflift 
and  abafe  you  ?  Such  being  the  cafe  with  every  hum- 
ble and  advanced  Chriftian,  I  would  now  afic,  where 
is  the  abfurdity  of  concluding  each  perfon  of  this 
chara6ler  fiiould  judge  hisfelf  (every  thing  confider- 
ed)  inferior  to  all  m.en  ?  Or  from  the  bottom  of  hf^ 
heart  believe  there  is  not  one  uponearth,who,if  blef- 
fed  with  equal  advantages,  would  not  have  far  fur- 
pafTed  his  attainments. 

The  whole  difficulty  of  conceiving  that  the  mofl 
excellent  in  the  church  of  Chrill  do  really  entertain 
fuch  thoughts  of  thcirf-lves,  arifes  from  pride  natur-* 
al  to  the  heart,  which  loves  to  dwell  on  any  fuppof- 
ed pre-eminence  above  others,  without  once  confid- 
ering  how  much  more  than  others  they  have  been 
favored  by  Providence,  or  comparing  the  progrefs 
they  have  made,  with  the  means  vouchfafed,  or  the 
dutv  they  owe.  The  advanced  Chriftian  is  of  a 
C  c 


2 16  Chrijiian  Humility,  {^xi'is'D.  3§« 

more  reafonable  and  humble  mind.  He  bluflies  at 
his  manifold  and  great  defe8s,  having  his  foul 
lirongly  impreiTed  \vith  the  rich  grace  he  received, 
and  the  excellency  of  the  God  he  ferves  ;  he  thinks 
it  is  not  fo  with  any  man  befide ;  the  tranfition  then 
is  cafy  to  prefer  every  one  before  hisfelf. 

The  command,  to  GlO  To  is  plain  ;  In  lozulinefs  of 
vtind^  lei  each  eftecm  ether  letter  than  theirf elves,  PhiL 
ii.  3.— a  command  exprefsly  enjoined  as  the  only 
prevention  of  vain  glory.  Nor  muft  this  command 
be  inte»"preted  only  to  imply  a  preference  of  thofe 
who  walk  worthy  of  their  Chriilian  name,  leaving 
you  ftill  at  liberty  to  look  down  upon  open  tranf- 
greflbrs  as  worfe  than  yourfelf.  This  cbnftruftion 
is  contrary  to  a  parable  our  God  fpoke,  on  purpofe 
to  condemn  the  fin  of  valuing  ourfelves  above  any 
one.  He  fets  before  lis  a  Pharifee  and  a  Publican  ; 
the  former  is  honed,  ftriSly  confcientious,  and  de- 
vout, virtues  which  he  acknowledges  arc  the  gift  of 
God;  he  only  prefers  hisfelf  oh  their  account  to  the 
adulterers,  the  unjuft  and  profane.  One  of  them 
he  mentions  in  his  prayer  (not  from  perfonal  aver^ 
fion)  merely  becaufe  he  faw  him  in  the  temple,*  and 
thanks  God  he  was  not  fo  bafe  and  v/icked  as  this 
Publican.  You  know  the  judgment  of  God  in  this 
cafe.  The  Pharifee  was  left  in  his  fins,  highly  of- 
fenfive  to  his  Maker,  becaufe  he  exalted  hisfelf  above 
the  Publican.  He  trufled  in  hisfelf  as  righteous,  and 
defpifed  other  in  comparifoh  of  hisfelf.  A  full 
proof  as  can  be  given,  that  it  is  the  bouriden  duty 
of  every  Chrifliari  to  take  the  loweil  place. 

This  example  proves  that  all  who  prefer  their- 
felres  to  others,  in  fad  adopt  the  fentiment  of  the 
Pharifee,  and  do  jull  what  he  did.  This  inftruQive 
parable  convinces  you,  that  as  there  were  none  incom- 


*  O'brerve  there  could  be  nothing,  wrong  *in  the  Pharifee  making 
inenfioa  of  the  Publican's  name,  unlefs  there  was  injuftice  tn  his- 
preferring  hisfelf  ro  him  ;  fince  nothing  is  more  plain  than  that  he 
rn'ght  very  innocently  mention  in  his  prayer,  what  he,  at  all  other 
t'.mes,  was  allowed  ro  think.  But  this  he  was  allowed  lo  do,,  if  h> 
lajght  tiUtin  hibfcif  above  tje  Publican, 


^HAP.  33.,]  Chyijlian  Humility*  ztx 

xnon  opinion,  more  wicked  than  Publicans^there  arc 
^one  fo  wicked  as  to  juftify  your  placing  yourfclf 
above  them.  Hence  you  will  conftantly  watch 
againft  felF  complacency,  a  fubtle  enemy  to  your 
foul.  You  will  repel  its  inlinuations,  whenever  you 
fee  the  wickednefs,  or  hear  the  faults  of  thofe  around 
you.  You  will  be  jealous  left  pride  fliould  be  fof- 
tered  by  confcioufnefs,  of  what  God  lias  done  fop 
you,  and  be  afraid  of  nothing  more  than  the  vanity 
of  your  own  mind  ;  remembering  the  righteous  de- 
cree, which  truth  itfelf  has  thrice  proclaimed,  Every 
07ie  that  exalteth  hisfclfjiiall  be  chafed^  and  he  that  hum* 
ikth  hisjelj Jliall  he  exalted. 

From  the  reprefentation  now  given  of  a  Chriftiajt 
in  his  tempers  towards  his  fellov;  creatures,  it  is  evi- 
dent that  he  muft  prove  a  bleffing  to  every  one  about 
him.  Who  would  not  rejoice  to  have  that  man  for 
his  fupei:ip4,  or  relation,  his  acquaintance,  neighbor, 
or  domeftic  fervant,  in  whom  fo  many  excellent 
qualities  unite  ?  Who  is  fincere,  juft,  merciful, 
meek,  candid,  benevolent,  and  ready  to  forgive  eve- 
ry wrong  done  to  him  ;  yet  in  the  po({eflion  of  fo 
much  fubftantial  goodnefs,  is  free  from  all  felf-ad- 
miration  or  vanity,  amidfl  the  applaufe  he  receives ; 
not  preferring  hisfelf  to  others,  or  even  thinking  he 
has  attained,  but  preffing  forv;ards,  afhamed  of  his 
fraall  progrefs ;  and,  penetrated  with  a  fenfe  of  his 
own  vilenefs,  taking  the  loweft  place.  What  Jtwijh 
enmity  againll  Chrift,  what  infernal  hatred  of  right- 
eoufnefs  and  true  holinefs  muft  fill  the  heart,  which 
does  not  delight  in  fuch  a  chara6ler,  and  extol,  as 
the  rich  gift  .of  God,  that  gofpel  which  forms  and 
fupports  it  ! 

Such  is  not  the  ideal  pi8:ure  of  what  a  Chriftian 
fh©uld  be,  but  the  daily  life  of  thoufands,  and  of  all 
v/ho  have  a  fcripture  title  to  that  highly  venerable 
name.  Faith  in  the  Son  of  God,  as  their  atoning 
facrifice,  and  the  Lord  their  righteoufnefs,  through 
the  influence  of  the  Holy  Ghoft,  produces  this  di- 
vine transformation  of  foul,  this  new  creation  in 
Q^rijl  Jefus, 


^i^  Chrijlian  Humility^  FSund.  33, 

A   PRAYER, 

fJted  to  the  preceding  Suhje^. 

W  E  blefs  thee,  O  Lord  01*  God, 
for  all  thy  loving  kindnefs  to  the  children  of  men* 
We  thank  thee  that  we  are  To  flriftly   charged  to  ab' 
hor  all  that  is  hurtful   to  our  fellow-creatures,   and 
praBife  whatever  is  beneficial   to  them.     When   we 
call  to  remembrance   the  time   paft,  we  feel,   alas  ! 
much  caufe  to  be  aihamed.     Every  relation,  friend 
and  neighbor^  teflify  againfl  us,  how  deflitute  were 
ive  once  of  all  Chriftian  tempers,  and  how  fadly  de- 
fedive  in  them  are  we  ftill  !   We  cannot  tell  hew  of- 
xtn  we  have  offended  againfl  truth,  juftice  and  love, 
alv/ays  due  from  us  to  our  neighbor.  '  We  remem! 
ber  thefe  our  faults;  we  are  afhamed,and  abafe  our- 
(elves,  and  look  to   our  great  and  mercifulHigh- 
Priefi:,   to    obtain  our  pardon    through  his   blood. 
Never  let  us  forget  how  often  we  have  done  evil, 
how  often   negleaed  to  do  good  to  thy  creatures, 
whom  v/e  ought  to  have  loved  as  we  do  ourfelves.  De- 
firqus  of  offending  thee  no  more,  by  finning  againfl 
our  neighbor,  we  beg  thy  help  to   conquer  our  cor- 
ruption.    May  we  never  more  deceive  or  diffemble 
—never  be  injurious  to  others  for  filthy  lucre's  fake. 
In  every  hour  of  peculiar  temptation  to  difhonefly* 
withhold   us   from   doing  evil.  '  Open  our  eyes  to; 
fee   fo  clearly  that  it  will  provoke  thy  difpleafure,' 
and  ruin  oUr  fouls,  that  we  may  be  ever  kept  from 
being    unrighteous,   either  in  a  great  matter  or  a 
fmall.     May  all  who  live  with  us  be  witneffes  to  our 
integrity.     To  integrity  may  we  add  brotherly  kind- 
nefs and  charity  ;  be  glad  to  contribute  to  feed  the 
hungry  and  clothe  the  naked  ;  to  vifit  the  fatherlefs 
and  widows   in  their  affliaion,  to  inflrud  the  igno- 
rant, give  proteflion  to  the  injured,  and  deliverance 
to  thofe  oppreffed  with  wrong.     Above  all,  may  our 
bowels  yearn  over  thofe  who  are  ready  to  perifh  ^ 


Chap.  33.}  Chriflian  Humility,  213 

may  we  \vatch  for  opportunities   to  good  to  their 
fouls,  and  fervently  commend  them  to  thy  mercy. 

Form  and  fafhion  us  to  exercife  charity  in  judg- 
ing of  U"ie  chara6lers  of  men.  Help  here,  O  Lord, 
with  all  might.  O  quench  that  hcllifh  fire  within, 
which  inflames  our  tongues  with  bitternefs.  Deliv- 
er us  from  that  hypocrily,  which  indantly  takes  great 
offence  at  the  mote  in  our  brother's  eye,  whilil  the 
beam  is  in  our  own.  By  thy  almighty  grace,  fa ve 
us  from  this  hateful  fpirit.  Make  us  kind,  tender- 
hearted, and  very  pitiful.  Set  before  us  the  exam- 
ple of  the  meek  and  lowly  Jefus^  that  we  may  be 
afhamed  of  peevifhnefs  and  paflion  ;  that  we  may 
be  galled  with  felf  reproach,  and  confefs  how  much 
we  grieve  the  Spirit  of  God,  when  our  a61ions, 
words  or  looks  are  not  governed  by  the  law  of  kind- 
nefs. 

Whatever  we  fiiffer  from  the  contempt,  hatred  or 
malice  of  men,  may  we,  through  the  help  of  our 
God,  bear  it  with  patience,  and  return  good  for 
evil.  What  is  impoffible  with  men,  enable  us  to  do, 
through  the  knowledge  of  Chrifi,  crucified  for  his 
enemies,  and  praying  for  his  murderers.  And  after 
we  have  perfeveted  in  the  conftant  pbfervance  of 
truth  and  juRice,  in  the  exercife  of  meeknefs,  mercy 
and  love  to  all  men,  O  may  we  be  found  clothed 
with  humility  j  may  we  take  the  lowed  place,  and 
cReem  every  one  better  than  ourfelves. 
■  Thus  as  trees  of  righteoufnefs  of  the  Lord's  plant- 
ingj  may  we  bring  forth  every  good  fruit  ;  that  men, 
feeing  our  good  works,  may  glorify  our  Father 
which  is  in  heaven.  Grant  thefe  our  requefts  for  the 
fake  of  Jejus  Chrijl  our  Mediator  and  Redeemer. 
Amen, 


-^{A.  The  Duty  of  a  Chrijli(in.  [Sund.  34. 

S  U  N  D  A  Y   XXXIV. 


aooocJOOOOOOO 


C.  H  A  P  T  E  R     XXXIV. 

Thf,  .Duty   c/  a  Ckril^tian  in  a  Marrud   State. 

VV  E  have  taken  a  viev/  of  the 
Chriflian,  in  thofe  tempers  which  he  bears  towards 
all  mankind  ;  fmcerity,  jullice,  mercy,  mceknefs, 
candor,  love  and  humility.  We  proceed  to  confid- 
er  him  in  the  difcharge  of  duties  which  he  owes  from 
a  peculiar  ncarnefs  of  relation,  in  the  married  ftate, 
and  with  refpeft  to  his  kindred  and  fervants.  Thefe 
connections  arc  ordained  by  Divine  Providence^  in 
order  that  a  mutual  obfervation  of  the  duties  aritjrig 
from  thcni,  might  prove  a  fource  of  greater  comfort 
than  could  otherwife  be  enjoyed. 

In  each  of  thefe  relations,  the  knowledge  of  the 
Lo7'd  Jefus  Chrijl  is  of  fingular  advantage,  not  only 
by  pointing  out  the  extent  of  each  relative  duty  Vv^ith 
more  clearriefs^  but  by  making  a  violation  of  ii  ap- 
pear more  criminal,  than  it  ever  does  to  men  igno- 
r<int  of  Chrillian  principles. 

With  regard  %p  the  iparried  ftate,  the  mutual  du- 
ties of  hufbands  aiid  wives,  are  fidelity  and  love  ;,  the 
di{Hn6l  fupport  and  government  on  the  huiband's 
part ;  on  the  wife's,  afiiilance  arid  obedience. 

Fidelity  to  the  marriage  bed  is  equally  bound  on 
both  parties  by  the  marriage  covenant  ;  becaufe  by 
this  union  tjiey  become  each  other's  property  ;  fo 
that  if  either  yield  to  the  embraces  of  another,  the 
covenant  is  annulled,  a  divorce  ought  to  follow,  and 
the  high  difpleafure  of  God.  is  incurred  :  For  whore^ 
monger's  and  adulterers  he  will  judge,' 

In  the  eyes  of  all,  therefore,  who  revere  the  au- 
thority of  Go^fl,  lewdnefs  in  the  naarriage  ftate  is  a 


Cha1>.  34.]  in  a  Married  State.  215 

crime  of  great  enormity.  So  far  muiT:  Cbriilian 
hufbands  and  wivCvS  be  from  injuring  each  other  by 
defiling  the  martijlgc  bed,  that  they  mud  be  free 
from  every  thing  in  their  air,  drefs  or  difcourfe, 
which  favors  of  wantonnefs,  or  would  encourage 
Icofe  defifes.  Whatever  has  this  tendency,however 
fafliionablc,  they  will  fhun  as  of  hateful  tendency^ 
contrary  to  the  marriage contraB:.  In  their  judgment, 
it  will  be  no  fufficient  obfervation  of  conjugal  fidel- 
ity, barely  to  abftain  from  adulterous  commerce  ; 
they  mufl  maintain  a  purity  of  heart,  and  dcteflwhat 
betrays  the  want  oi  it,  foolifli  jefting. 

Nothing  lefs  than  this  is  required  on  the  man's 
part,  to  keep  his  marriage  vow  inviolate,  and  oh  the 
woman's,  to  fhew  a  chafte  converfation,  a  duty' 
ecjually  incumbent  on  both  ;  and  for  either  to  tranf- 
grefs  here,  is  to  defpife  both  the  plain  command 
cf  God,  arid  his  benevolent  everlading  ordinance. 

To  fidelity  mufl:  be  added  mutual  love,  for  love 
is  the  life  of  marriage,  without  which  it  diifen;  as 
much  from  the  comfortable  fociety  our  gracious  God 
intended  to  eftablifhby  it,  as  fervitudefrom  freedom. 
When  this  union  was  firfb  made  inparadifc,it  was  im- 
mediately declared,  that  as  foon  as  ever  the  bonds  of 
marriage  took  place  amongft  the  pofterities  of  Ad- 
am, they  ihould  prove  ftronger  than  the  bonds  of 
nature  :  A  man  Jhall  for  Jake  even  his  father  and  vioth- 
er^  and  cleave  unto  his  wife.  Like  the  two  pieces  of 
wood  which  God  commands  Ezekiel  to  join  togeth- 
er, and  they  became  one  in  his  hand.  Ezek.  xxxvii. 
So  marriage  was  ordained  as  an  including  rind,  to 
make  of  two  pcrfons  one  lleih;  from  which  union 
there  ought  to  flov/  a  conflant  circulation  of  kind 
cfhces  and  endearing:  attentions,  as  the  vital  juices 
flow  through  the  natural  body  ;  confequently  huf- 
bands  and  wives,  though  blamelcfs  in  point  of  con- 
jug;al  fidelity,  are  {iill  very  guilty,  if  they  live  in  in- 
difference towards  each  other.  A  failure  in  point  of 
aiTeclion  does  not,  it  is  granted,  break  the  marriage 
bond  as  adultery  ;  yet  it  defeats  one  principal  end' 
of  Its  inilitution  ;  for  it  was  defigncd  to  unite  the 


2i6  ThsDutyofaChriJlian.  Sh^d.  34.] 

hearts  of  the  inarned  pair,  and  to  produce  a  confum- 
mate  friendfliip  frdin  the  picafing  combination  of 
two  pcrfons,  v/hofe  interefts  are  by  this  means  made 
invariably  the  fame.  Butjinftcad  of  thefe  advanta- 
ges, want  of  love  in  either  party,  perverts  the  ft  ate 
of  marriage  into  a  moil  grievous  burdeh  and  bon- 
dage. 

Great  (Irefs  !s  therefore  laid  upon  this  matter  in 
the  rule  of  a  Chriflian's  duty.  Hufbands  and  wives 
are  commanded  to  fnov;  th,e  moft  afFedionate  regard 
to  each  other.  The  precept  is  immediately  addfeiT- 
ed  to  hufbands,  but  it  equally  applies  to  wives.  So 
ought  men  to  love  their  wives^  as'  their  own  bodies.  He 
that  loveth  his  wife  lovcth  Jiisfclf  Fcr  no  man  ever 
jet  haicth  his  oxvnJleJJi.  hut  nouri/Jieth  and  cherijlieth  it^ 
even  as  the  Lord  the  church,  Ephef.  v.  In  this  com- 
mand, obferve  the  quick  feeling  which  every  man 
has  of  the  leaft  hurt  done  to  his  body  ;  the  Conftant 
averfion  to  every  thing  which  would  give  it. pain, 
and  the  inceifant  defire  of  its  health  amd  comfort,  are 
chofen  to  reprefentthe  ftrength,  delicacy  and  perpe- 
tuity of  conjugal  affedfon. 

And  as  the  body  partakes  ilo  lefs  of  your  care 
and  love,  on  account  either  of  its  weaknefs,  deform- 
ity or  difeafe  ;  fo  no  difagreeable  qualities  or  per- 
verfe  humors  on  the  other  fide,  canjuftify  the  other 
party  in  w^ithholding  the  tribute  of  love.  Thefe 
faults  indeed  make  it  very  difficult  to  behave  with 
proper  tendernefs,  and  prove  a  fevcre  trial  of  faith 
and  patience,  which  yet  in  the  end  will  certainly  get , 
the  vi6lory. 

This  tender  afFection  is  finely  taught  the  hufban-d 
in  the  conclufion  oF  the  precept,  by  direding  him  to 
copy  the  love  of  Chrid  for  his  church,  in  his  own 
to  his  wife.  As  if  it  had  been  faid,  you  abundantly 
experience  the  care  and  affcftion  of  your  Savior, 
and  fee  it  exercifcd  over  your  fellow  Chriftians ;  you 
fee  how  he  bears  with  your  infirmities,  and  with  ma- 
ny things  in  you  exceedingly  wrong  and  diflafleful 
to  him  ;  yet  he  grows  not  cold  to  your  welfare,  nor 
rejeQs   you  from  among  his   children.     Shew  you, 


Chap.  34.]  ^/^  ^  Married  State.  217 

therefore,  llie  fame  tenderncfs  to  each  other,  which 
the  whole  church  experiences  from  its  head,  and 
never  think  yourfelves  at  liberty  to  yield  to  morofe- 
nefs,  or  live  without  endearing  exprellions  of  mutu- 
al love. 

Further— -hufbands  and  wives  who  are  Chriftians, 
mull  have  their  affeftion  for  Q3ich  olhev  fpirzlual, 
both  in  its  foundation  and  eflfeds.  It  mult  not  be 
built  chiefly  on  beauty  of  perfon,  for  this  is  one  of 
the  moii:  fleeting  things  in  nature,  and  incapable 
even  whilfl  id^laits,  to  maintain  its  enchanting  pow- 
er. Very  often  thofc  who  come  together  in  rap- 
ture, enamored  with  each  other's  form,  foon  grow 
cool  in  their  regard,  and  hate  one  another  as  forci- 
bly as  they  loved  at  firfl.  Nor  can  there  be  any  fe- 
curity  that  this  will  not  fooner  or  later  prove  the 
cafe,  when  the  caufe  of  afFeftion  is  fo  mean  and  fen- 
fual. 

But  fuppofe  even  good  fenfe,  good  manners,  and 
a  temper  formed  for  friendfliip,  engage  the  parties 
to  marry;  even  thcfe  amiable  accomplifhments,  un- 
lefs  higher  confiderations  concur, leave  them  in  dan- 
ger of  taking  great  difguft,  and  living  unhappily  to- 
gether. For  thefe  accomplifiiments  perfeftly  coin- 
cide with  exceflive  luft  of  pleafure,  of  the  world,  of 
independence.  Ilcnce  it  often  comes  to  pafs,  that 
hufbands  and  wives  who  have  no  better  foundatioa 
of  their  mutual  love,  than  thofe  agreeable  qualities: 
by  which  they  were  fo  pleafing  to  each  other  on. 
their  firfl  intimacy,  are  very  mifcrable  together  at 
lafl»  They  find  more  reilraint  than  they  cxpeded, 
and  lefs  entertainment  ;  they  ceafe  lludying  to 
pleafe,  and  evil  tempers,  before  concealed,  break 
out.  Efpecially  when  misfortune  produces  a  bitter 
change  of  condition,  frequently  the  well-bred,  fenfi- 
ble,  agreeable  hulband  or  wife  changes  with  their 
circumflances,  and  grows  a  peevifii,  complainings 
irkfome  companion: 

The  afre6tion  of  Chriflian    hufbands  and   wive*? 
"mufl  fland  upon  a  firmer  bafis.     The  hufband  mufi: 
love  his  wife,  not  chiefly  for  her  beauty,  manner^ 
D  ft 


2i8  The  Chrijlia'iis  Duty  [SuNB.g^* 

or  even  the  affe6lion  fht  bears  to  him,  but  as  a  crea- 
ture of  God,  entitled  by  their  union,  (which  is  of  di- 
vine origin)  to  his  tcndercft  affeBion.  The  Chrift- 
ian\sifealfo  muft  love  her  hufband,  not  on  Account 
of  the  fupcriority  of  his  underftanding,  the  applaufe 
he  receives,  the  honor  of  his  condition,  or  the  love 
ht  has  for  herfelf ;  but  in  obedience  to  the  v/ill  of 
God,  holy,  jufi:  and  good,  which  requires  her  to 
dwell  in  love  with  her  hufband,  with  whom  fhe  is  be- 
come bne  perfon.  Where  conjugal  affeclion  h  not 
fecurcd  by  confcience  towards  God,  a  thoufand  un- 
forcfeen  accidents  may  raife  a  florm*6f  contention  ; 
and  fome  bitter  exprcffioris  may  cfcape  iii  the  heat 
of  pafTiOn,  tvhich  will  eat  as  does  a  canker,  confum- 
ing  all  enjoyment  of  the  marriage  llate,  if  they  do 
not  caufc  an  open  feparation. 

Hufbands  and  wives,  on  the  contrary,  governed 
by  the  authority  and  love  6f  Chrift,  will  be  flrongly 
united  in  the  common  fource  of  their  fclicitv,  and 
the  object  of  their  highefl  adoration  ;  for  here  they 
find  a  conftant  unalterable  rcafon  for  mutual  efleem 
and  love. 


sses* 


SUNDAY    XXXV. 

ooooooooocco 

CHAPTER     XXXV. 

The  Christian's  Duty  in  the  Marriagz  Stat£, 

x\s  the  ground  of  affeftion  between 
ChriRi^n  hufbands  and  wives  muft  be  fpiritual,  {g 
mud  the  exprelfions  and  proofs  of  it.  l"o  be  folic- 
itous  only. in  procuring  a  comfortable  provif;on  for 
your  wife,  that  Ihe  may  jiot  be  left  dellitute  or  dc-^ 


ftHAP.  35-J  ir,a  Marriad  Staiz.  21^ 

pendent,  when  your  diligence  or  frugality  might  pre- 
vent it,  is  the  afleciiou  every  man  mull  feel,  who  n 
uot  fun^:  beneath  a  brute.  On  the  other  hand,  the 
v;ife  may  exprefs  love  to  her  hufband  by  a  moll  dif- 
creet  rnanagemciu  of  the  lamily,  by  cheerfully  doing 
her  utmofl  for  its  welfare,  and  by  ftudying  to  make 
his  life  and  hotpe  agreeable,  ypt  be  void  of  the  lead 
favor  of  Chrillian  knowledge.  Mutual  and  earned 
endeavors  to  pleafe  each  other,  are  often  found 
where  the  parties  do  a  thoufand  things  in  open  defi- 
ance of  God's  authority, and  inllead  of  meek  remon- 
(trance,  or  difapproving  iilence  on  either  fide,  they 
remain  very  well  fatisfied  with  each  other's  condutt. 
A  perfidious  fort  of  love  this  is,  though  every  where 
prevalent.  A  confederacy  againft  the  truth  and 
government  of  God,  by  which  they  ftrcngthen  one 
another  in  unbelief  and  profanenefs,  and  are  princi- 
pal iiiilruments  of  each  other's  endlefs  mifery.       i 

In  a  manner  quite  the  rcverfe  will  the  afFe6lion  of 
Chriftian  hufbands  and  wives  for  each  other  be  dif- 
covercd.  Their  fpiritual  good  wull  be  a  chief  and 
mutual  concern.  They  will  be  tender-hearted  i'n- 
i'pedors  of  each  other's  condutl,  meekly  correfting 
errors,  which  unnoticed  would  have  llruck  root^  or 
pointing  out  faults  before  they  are  confirmed  into 
habits.  They  will  converfe  together  on  the  power, 
the  glory,  the  mightincfs  of  God's  kingdom,  to  in- 
crcafe  their  knowledge  of  his  excellency  and  love  of 
his  name.  They  will  prompt  each  other  to  holy  vig- 
ilance, and  a  diligent  care  and  labor  to  pleafe  God, 
and  encourage  that  fort  of  acquaintance  and  inti- 
mates, whole  principles,  fciitiments  and  tempers  are 
animating  and  exemplary.  As  the  nuptial  union 
:;ivcs  the  parties  much  influence  to  he  cither  gre<itly 
Serviceable  or  hurtful  to  each  other's  eternal  inter- 
ells,  tlicy  mud  look  upon  theirfelvcs  as  bound  in 
confcicnce  to  vSo.  all  their  weight  againd  the  corrup- 
tions of  ihc  lieart,  agiand  pride,  unbelief  and  worl'd- 


\y  lulls,  tluo'jgh  v;hich  thr-T  iV.lvation  U  molt  end 


^\   rnfhr, 


g-red. 


2  20  The  ChriJiiaTii^  Duty  [Sux\d.  3 


00- 


Thus  with  unfpeakable  advantage  Chrillian  huf- 
bands  and  wives  prove  the  fpiritual  nature  of  their 
conjugal  afFc8:ion  ;  fare  to  find  it  equally  conllant 
in  youth  and  age,  ficknefs  and  health,  indigence  or 
plenty,  lafting  as  their  abode  together,  and  re- 
dounding to  their  advancement  in  eternal  glory  af^ 
ter  death. 

True  believers  in  Chrift  are  the  only  perfons  ca-- 
pable  of  dwelling  in  the  mutual  exercifc  of  fuch 
fpiritual  and  permanent  affedion  ;  fince  they  only 
confefs  their  innate  depravity  ;  and,  under  a  hum- 
bling fenfc  of  their  vilenefs,  ufe  with  fuccefs  the 
means  of  grace.  They  knov/  how  to  perfevcre  in 
importunate  prayer  for  the  remiflion  of  each  other's 
fins,  for  daily  fupplies  of  flrength  againil  tempta- 
tions, and  help  under  various  infirmities.  Thefc 
their  devout  fentiments  and  practices  prove  a  fruit- 
ful fource  of  mutual  endearment  ;  they  forcibly  im- 
prcfs  upon  them  both  the  idea,  that  they  are  conneB- 
ed  by  nobler  ties  than  thofe  of  wedlock,  that  they 
are  children  of  one  heavenly  Father,  fervants  of  one 
gracious  Lord,  members  of  his  body,  and  heirs  lo^ 
geth^r  of  the  grace  of  life. 

A  full  perfuafion  of  a  common  intcreft  in  fuch  in- 
cftimable  privileges  is  of  powerful  influence  to  unite 
€ven  flrangers  to  each  other,  at  hi  ft  view,  in  the 
bonds  of  friendfhip;  andean  iniiantly  create  de- 
light in  each  other's  company  and  v^elfarc.  Judge 
then  the  efficacy  of  this  knowledge,  when  increafed 
and  enlivened  by  daily  prayer.  It  is  a  prevention 
<^^  indifference  to  each  olher,  and  both  perfuades 
and  inclines  to  love  fervently. 

.  We  may  obferve  alfo,  that  fatiety  often  prove:> 
the  bane  of  conjugal  affcftion.  Tlie  parties  grow 
infipid  to  each  other  upon  miore  acquaintance  ;  the 
huiband  becomes  more  refcrvcd,  or  the  wife  lofes 
nervivacuy;  m  cither  cafe  they  are  weary  of  each 
other.  But  the  fpiritual  life  of  believers  in  jcfa 
prevents  its  fatiety.  An  infinite  grandeu':  in  theob- 
jefts  of  their  common  faith,  the  invportan<:e  of  their 
Tiuptial  union  with  rcfpeft  to  them,  joined  to  mutud 


€ma?.  35'J  in  a  Married  Slate,  221 

/Ic.nre  of  oi)taining  falvation,  will  not  fafTer  that 
flagnation  to  take  place  in  the  married  (laic,  which 
oihervviic  frequently  follows. 

P\]rthcr — ftrife  and  contention  often  firll  cool, 
and  then  deO-rGy  conjugal  affection  ;  but  the  devout 
cxcrcife,  in  which  real  Chridians  conllantly  engage, 
rffeBuallyprcvent  this  melancholy  cftrangemcntfrOiTi 
each'  other.  Should  variance  in  any  degree  crife, 
they  are  checked,  they  are  fharply  upbraided  in  their 
own  conl'ciences;  they  have  both  offended  and  griev- 
ed their  bell  friend  ;  before  his  throne  of  grace  they 
are  to  appear,  where  they  lament  their  failings,  and 
beg  their  trefpaffes  may  not  be  imputed,  but  forgiv- 
en, as' they  forgive  every  offence  againil  theirfelves ; 
licncc  they  find  it  eafy  to  make  merciful  allowances 
to  each  other  ;  to  divide  the  blame,  in  (lead  oi' mak- 
ing it  all  to  one  fide,  as  pride  and  felf-conceit  will 
prompt  men  to  do,  thus  inflaming  the  quarrel.  Wilh 
unfeigned  felf-abafement,  they  will  confefs  their  de- 
pravity, from  which  they  are  fo  ready  to  kiiidle  into 
a  rage,  where  Chriftian  patience  would  fcarcely  be 
moved.  By  thefe  concellions,  contention  ccafes 
foon,  and  from  m.utual  felf-condemnation,  arifes  a 
defire  of  greater  vigilance  to  guard  agaiiift  pah'ion, 
and  more  earned  prayer  to  be  kept,  for  the  future, 
in  harmony  and  love. 

Though  the  vehement  fondnefs,  therefore,  for 
<each  other,which  ufually  precedes  the  nuptial  union, 
and  flouridies  for  a  time  after  it,  may  wear  off;  yet 
the  married  pair,  who,  in  the  fcripture  phrafe,  are 
joined  together  in  the  Lord,  may  be  fure  a  folid  ten- 
der alTetiion  will  ever  remain,  an  affection  true  and 
refined,  fufficicnt  to  produce  fubliantial  comfort, 
and  ripening  more  and  more,  as  they  improve  their- 
felves in  every  divine  attainment. 

Befides  mutual  fidelity  and  love,  the  common  du- 
ty of  both  parties  in  the  conjugal  Hate,  there  are 
fome  offices  peculiar  to  the  hulband,  otlicrs^  to  tlu: 
wife,  and  the  confcientious  difcharge  of  thefe  re- 
fpectivelv,  will  be  flri6tl\'  regarded  bv  the  faiiliful  in 
Ckrijl  Jefus. 


-  ^I'f  ^A"5'"f '  P""''"-"  P^°^''n"  "  to  govern  :~ 

./..  A..:^o/M.cA,.rcA..  Ephcf.v.  When  the  hufbar.d. 

.ercforc  ceafes  to  preflde,  giving  up  his  ^uthoritv  o 

I    t'  b  !""^8''"'^*=''  "°  '"^''^  'l^an  ^military  officer 

vho  fhould  furrender  the  honor  of  his  command  to 

tie  .mperttncnt  intrufion  of  his  inferior.     But  then 

11:1. r?u  t^'}  ""  '"'"^"  ^''^i"«  f^"*  li^e  other 
parts  of  the  body,  nor  any  advantage  over  tbnr.  fun- 

onej  fo  the  hufband  has  no  intereft  feparate  from  his 
^ile  Tne  authority  intrufted  in  his  hands  by  our 
Ocd,  IS  Geligned  for  the  diredion  and  welfare  of  the 
vife;  n  never,  therefore,  can  be  exercifed  by  a  huf- 
band   who  fears   God,   but  to   this  excellent   end 

fl^vJ  r?  "Jr"""?'  ,^«"'''"'«"'  a^  tyrants  rul^ 
fl.>es  ;  but  with  fuch  a  benign  influence  as  the  fouf 
cxeru  over  the  body  :   For  the  command  of  God  to 

eve,  asthci r  cx.n  bodies.  He  that  lovtth  his  xvifc,  kv. 
nn  himjdj;  Jor  no  man  ever  yet  hated  his  ozvn  fleL  but 
nourijhctk  end  durijuth  it,  even  as  the  Lord  th, 
u  ;'':  ,.  '^^'  '^^  authority  lodged  with  the  huf- 
b.nd,  by  being  managed  according  to  the  appointed 
order   i«,..ac  of  proving  burdenfome  or  uncafV  S 

;tr,o'boTh:  '^^'^"" '  '""'•'^^  "^  ^'-^^'^  ^.--  '-"^ 

Another  peculiar  branch  of  the  hufhand's  duty  is, 
.0  furaifli  his  wife  with  things  neceliary  and  convc-' 
Ki.nt,  according  to  his  rank  in  life.  He  muft  ex- 
pr«s  alacrity  in  letting  her  fhare  the  advantages  he 
j-ofTcfles,  and  convince  her  he  receives  pleafurc  in 
ieeuig  her  uic,  within  the  bound*  of  Chriftian  mode- 
icition,  his  aDundaiice.  '  -^  ' 

The  peculiar  duty  of  the  wife,  which  every  reaf 
l-hriii,an,  from  coafcioufncfs  to  God,  will  obfervc 
Y  to  aicl  and  cotiifort  her  hufband  in  the  -midfh  of  his 
l>unneu  and  labor.  The  good  manag..nu.r.t  of  a 
-.iniily  „  a  tning  tjuite  different  from  m,-;king  pre- 
Ti'frf  ^°'  "■  ,  '^"'^e  forauT,  in  general,  depends 
-'^'iv    upon  the  v.irc;  the   latter  is   tlu--h.if;n-,nd'v- 


^KA?.  35.J  in  a  Married  Statr.  a*^ 

province.  In  this  manner,  the  labors  of  iife  are  di- 
vided, and  if  cither  negle6l  their  refpeQive  duty, 
much  lofs  and  confufion  will  follow,  which  marriage 
was  deligncd  to  prevent. 

A  Chriftian  wife,  therefore,  will  not  conform  t» 
•orrupt  cuftom,  and  aff'e6l  to  be  above  the  care  of 
her  family,  as  if  fhe  was  made  only  to  drefs,  vifit, 
^r,  like  a  pi6lure,  be  admired.  She  will  look  well  to 
the  ways  of  her  houfiiold,  and  not  eat  the  bread  of 
idlenefs.  She  will  give  her  hufband  a  folid  teftimo- 
ny  of  her  afFedion  for  him,  by  being  careful  to  fee 
his  income,  or  the  fruit  of  his  labor,  is  not  extrava- 
gantly ccnfumcd  for  want  of  female  inrpe8:io;i  at 
home. 

A  fccond  inRance  of  duty  peculiar  to  the  wife,  u 
obedience  to  her  hufband.  When  our  common 
mother  finned  through  vain  defire  of  being  as  the 
gods,  flic  not  only  failed  of  the  very  end  at  which 
fhe  aimed,  but  her  proud  dcfire  of  pre-eminence  was 
made  a  rcafon  of  degrading  her.  And  thy  dcjircjhalt 
he  to  tky  hujband^  and  ht  [kali  ride  over  thee.  Gen.  iii. 
Whenever,  therefore,  the  wife  affe6l's  to  rule,  or  re- 
fufes  to  fubmit  to  the  authority  of  her  hufband,  fhe 
refills  the  ordinance  of  God.  She  exalts  hcrfelf,  in 
contempt  of  the  divine  decree  publifhed  immediately 
after  Eve's  tranfgreflion,  and  confirmed  again  by  the 
Holy  Ghoft.  As  the  church  is  fuhjecl  to  Chi-ifi  (ac- 
knowledging  and  fubmitting  to  his  authority,  though 
c-ontrary  to  natural  inclination)yb  let  the  wives  be  19 
iheir  own  hujbands  in  every  thing.  In  every  inftancc 
where  the  command  of  the  hufband  does  not  contra- 
dict the  command  of  God,  the  wife  is  obliged  to 
comply,  and  without  a  murmur  give  up  her  own 
will. 

If  it  be  urged  that  the  wife  has  frequently  more 
^jnderflanding  and  ability  to  govern  than  the  huf- 
band, and  on  this  account  oug-ht  to  be  cxcufed  from 
living  in  fubjeftion  ;  the  anfwcr  is  obvious  ;  fhe  hath 
h'berty  to  ufe  her  fuperior  wifdom  in  giving  counfel, 
and  producing  fuch  reafons  as  are  proper  to  correal 
^  raiftaken  juvdgment.     fiut  if  her  advice  is  not  ac- 


£24  The  Chriftictns  Didy  [Sund.  35, 

cepteJ,  fu bjeclion  is  her  duly  ;  for  if  more  than  to 
jrive  advice  was  allowed  on  account  of  greater  wif- 
doiB,  authority  would  then  be  founded  on  fuperior- 
iiy  of  underilanding  ;  a  notion  big  with  confufioUo 
For,  fuppoie  a  fervant,  as  is  ofn^n  the  faft,  endued 
with  more  capacity  and  grace  too,  than  his  m after, 
would  it  not  be  infufferable  infolence,  fhould  he 
urge  this  as  a  reafon  for  refufing  to  be  any  longer 
under  control,  which  on  another  account  was  indif- 
putably  his  duty,  \\z,  from  his  Jl alien  in  life  ?  Aii 
attempt,  therefore,  to  gain  the  afcendency,  is  an  at- 
tempt  to  fubvcrt  the  order,  which  the  fovereign  Giv- 
er of  all  wifdom  has  appointed.  Bafe  return  for  his 
bounty  !  The  Chrillian  rule  is  pofitive  againft  fuch 
an  ufurping  fpirit :  The  command  is,  Let  the  wife 
fee  that  Jhc  reverence  her  hufhand..  In  oppofition  to 
natural  paide,  let  her  carefully  check  the  firll  deiire 
to  have  her  own  v/ill,  andy^e  {he  be  not  wanting  in 
fubmiffion  ;  for  this  behavior  is  moft  becoming  a 
woman  profeiling  godlinefs.  Let  her  remember 
that  God,  the  author  of  the  marriage  {fate,  has  ap- 
pointed this  fubordination. 

Such  are  the  excellent  tempers  which  hufbands 
and  v/ives  rnuft  pofTefs,  and  the  extent  of  that  duty 
which  they  mull  praCiife. 

It  often  happens  that  one  of  the  parties  is  brought 
to  the  knowledge  of  Chrift,  v/hilil  the  other  remains 
in  unbelief  and  bitter  prejudice  againft  the  life  and 
power  of  godlinefs.  In  this  cafe,  much  of  the  com- 
fc.rt  the  nuptial  union  ihould  produce,  mult  be  loft. 
Here,  infiead  of  aflilling  each  other  in  their  noble  en- 
deavors to  pleale  God,  the  believing  huiband  or 
Vife  will  find  a  fevere  crofs  in  the  idle  difcourfe, 
vain  companv  and  low  purfuits,  in  which  the  unbe- 
lieving party  can  only  take  pleafure.  Yet  in  this 
trying  fitualion,  the  power  of  faith  will  difplay  itfelf 
to  great  advantage ;  it  v/ill  produce  an  invincible 
iriceknefs,  and  a  patient  expeBation  in  love,  that 
God  peradventure  may  give  repentance  to  the  ac- 
knowledgement of  the  truth.  It  will  excite  to  great- 
or  circuit f:jedicn  in   behavior,  that  the   mind  difaf- 


Chap.  SG,]         The  Natural  Duty  of^  ^c,  ^25 

feded  to  the  truth  and  fervicc  of  God,  may  be  won  over; 
it  will  excite  frequent  and  earned  prayer,  that  being  alrea- 
dy united  by  wedlock,  they  may  become  alio  one  ijpirit 
in  the  Lord  j  a  prayer  frequently  anfwered. 


tiiiitimiiiM^.— n 


SUNDAY    XXXVl 


•00  000000000009 


CHAPTER    XXXVL 

Th^s  Natural  Duty  of  Parents  and  Children. 


The  neareft  conne6lion,  after  the  nup- 
tial union,  and  often  fpringing  from  it,  is  that  between 
parents  and  their  children.  From  this  relation  parents 
are  indifpenfibly  obliged  to  provide  for  their  eternal  wel- 
fare. And  all  real  ChrijTians  will  give  great  attention  to 
this  matter.  They  are  required  to  do  fo.  Thefe  words y 
faith  the  Lord,  W^/V/:?  /  command  thee  this  day^Jhall  be  in 
thine  hearty  and  thou  jh alt  teach  them  diligently  unto  thy  chiU 
■  dren^  and /halt  talk  of  them,  when  thoufittejl  in  thy  houfe^  and 
whei  thou  vjalkeji  by  the  way^  and  when  thou  liejl  d(rwn  and 
when  thou  rifejl  up.  Deut.  vi.  God  ejlablijhed  a  tejiimony  inja^ 
coby  and  appointed  a  law  in  Jfrael^  which  he  commanded  our 
fathers  that  they Jhouldmakethem  known  to  their  children,  that 
the  generation  to  come  might  know  them,  even  the  children  which 
JJomld  be  born  ;  whojloould  arife  and  declare  them  to  their  chiU 
dren,  that  they  might fet  their  hope  in  God,  and  not  forget  the 
works  ofGod^but  keep  his  commmdments.  Thus  emphatically 
does  fcripture  enjoin  parents  to  bring  up  their  children  in 
the  nurture  and  admoniticnof  the  Lord,'A^  the  grand  means  of 
preferving  the  knowledge  of  God,  his  works,  and  truth 
amongft  men. 

This  injunction  is  folemnly  acknowledged  by  the  cov- 
enant into  which  Chrijlians  enter  their  children,  almoft  as 
foon  as  they  are  born.    In  the  ordinance  of  baptifin,  they 

E  c 


^S^  The  NatUrJi  JDiay  of  l^utw.     S^i 

VOW  to  educate  them  in  the  fervicc,  and  for  the  honor  of 
their  Maker  and  Redeemer  ;  or  if  they  d(3  not  anfwer^ 
in  perfon  for  their  children^  they  choofe  friends  who  fol-* 
eitinly  engage  to  join  with  them  in  feemg  their  children: 
properly  inflruded  ;  and  by  negligence  in  doing  this  du- 
ty, a  religious  rite,  which  undoubtedly  claims  God  our 
Savior  for  its  authorj  is  turned  into  a  worthiefs  cerimb- 

Natural  affedion  alfo  mtifl  influence  to  take  much  painS 
for  the  lalvation  of  their  children.  They  know  the 
worth  of  the  immortal  foul,  otherwife  they  are  not  Cbrif. 
fiam,  but  infidels.  If  then  they  neglecl  the  cultivation  of 
its  faculties  defirousonly  to  provide  a  temporal  fubfiilencey 
their  affeclion  iS'  not  rational  or  chriftiah  ;  k  is  no  higher 
than  bears  and  wolves  feel  for  their  young.  A  rational, 
a  Chriftian  love  foy  their  children,  didates  fuch  fehtimefits 
as  follow,  Thefe  tender  plants  fprung  from  ourfelves, 
poilefs  capacities  of  knowing,  fsrving,  loving  God,  and 
enjoying  the  vifion  of  him  forever.  If  their  capacities  are 
not  improved  to  this  higheft  end,  their  exiftence,  inllead 
of  a  blellihg,  will  turn  out  an  iniiippor table  curfe^  Our 
love  for  them  makes  us  think  no  pains  or  coft  too  great 
to  heal  them  when  lick,  and  provide  for  their  prefent 
well-being.  But  wliat  avails  it  to  fecure  them  (were  wc 
able)  from  the  tranfient  evils  of  licknefs,  pain,  and  pover- 
ty, if  Vv^ocs  of  endlefs  duration  are  to  be  their  final  portion  l 
What  avails  the  moil  ardent  affection,  which  reaches  on^. 
ly  to  the  mortsi  part,,  if  all  that  lieth  in  our  power  is  not 
done,  tliat  after  paffing  through  the  prefent  fhort-lived. 
ibene,  they  may  enter  eternity  in  the  favor  of  God  ? 

Where  there  is  any  conyiclion  of  the  certainty  of  th6 
world  to  come,  a  fmall  degree  of  natural  aftedion  will' 
powerfully  and  conftantly  fuggeft  thoughts  of  this  kind^i 
and  be  follov/ed  with  corrcfpondent  care  in  the  education 
of  their  offspring.  But  all  Cbrlillan  parents  clearly  fee. 
the  realities  of  the  eternal  world,  they  flrongly  feel  their 
unfpeakable  importance,  and  fuch  love  have  they  to  God 
and  man,  that  was  their  pcrvver  equal  to  their  kind  re- 
gards, there  fhould  not  remain  upon  the  earth,  one  re- 
bel againfl  his  Maker.  They  are  grieved  to  fee  any  per- 
ifliing,  whilfi  Jefus-,  mighty  to  Hive,  and  merciful  to  par^ 


JgHAP.  36.]  Parents  arid  Children.  il21 

don,  is  ready  to  receive,  with  open  armSj  all  who  will 
come  to  him  for  life. 

With  what  ftronger  force  mud  this  benevolent  fpirit 
work  toward  their  own  offspring !  How  adive  muft  they 
be  to  fecure  their  fpiritual  welfare,  v^ich  from  parental 
love,  muft  be  their  chief  concern  ! 

Befides,  it  is  the  duty  of  parents,  in  the  firft  place  to 
teach  their  children  the  knowledge  of  God  and  his  word, 
becaufe  they  have  the  charge  of  forming  them  whilft  they 
are  in  the  fitteft  ftat-e  to  receive  and  to  retain  good  im- 
preffions.  Should  tbey  negteft  this  noble  opportunity  of 
ieafoning  their  minds  with  the  truth  of  divine  revelation, 
fo  profittible  to  all  men,  every  future  method  of  inftruc- 
tion,  or  means  of  grace  will  in  general  fail  of  having  a 
good  efFe6l.  For  children  very  foon  and  naturally  con- 
clude what  their  parents  never  mention,  or  earneflly  in* 
culcate,  can  be  of  little  advantage  to  them.  If  they  have 
Jiever  been  taught  to  coniider  the  glorious  majefty  of 
God,  the  abfolute  dependence  of  every  living  thin-g  upon 
him,  his.  rich  bounty  and  mercies  towards  us  all  ^  they 
will  attend  public  worihip  in  as  much  ignorance,  as  Pa* 
gans  bow  down  before  theii^  qliunb  idols  ;  and  with  an  of- 
fenhve  levity  and  profanenefs  wliich  F^gans  do  not.  What 
mere  babbling  alfo,  mult  their  prayers  in  fecret  be.  (if  they 
are  directed  to  pray  at  all,)  ftacc  they  ha.ve  never  been  in» 
ftruc^cd  in  the  nature  of  fin,  or  the  worth  of  the  foul  : 
never  been  tauo;ht  to  obfcrve  hew  ereat  is  human  weak*^ 
nefs,  and  depravity,  on  which  the  need  of  prayer  and  di- 
vine  grace,  are.  founded  ?  What  an  invlnclh-ie  obftaclc, 
liumanly  fpeaking,  muil  be  found  in  the  hearts  of  young'' 
people  againft  receiving  the  gofpel,  where  natural  ignor- 
ance, pride,  felf-will,  and  unbelief  have  been  fuflcrcd  to 
ftrengthen,  by  their  parents  criminal  neglecl  ?  Nay  even 
afflictions,  and  misfortuues  in  the  family,  the  death  of 
dear  relations,  or  intimate  friends,  generally  lofe  their  ef- 
fect, where  no  cai'c  has  been  taken  in  the  education  of 
children.  Thcfe  awakening  calls  fcnt  from  God  to  lead 
men  to  repentance,  and  to  confider  their  tranfgrellions, 
wherein  they  have  exceeded,  make  no  ufeful  impreilioH 
on  minds  never  accuftomed  to  advert  t©  God  their  Ma^ 
ker,  Governor,  and  Judge, 


228  The  Natural  Duty  of  [Sund.  Sq^ 

It  IS  true,  adored  be  his  free  grace,  and  the  power  of 
his  fpirit,  feme  children  utterly  neglected  and  even  de- 
praved to  the  laft  degree  by  their  wicked  parents,  are  dai« , 
iy  brought  to  the  knowledge  of  Chrift.  Neverthelefs, 
the  prevalence  of  open  profanenefs  and  qf  fenfelefs  for- 
mality in  religion,  may  be  traced  up  as  to  its  fpring,  in 
parents  utterly  neglecting  their  children,  and  muft  be 
anfwered  for  by  them.  This  fuggefts  another  motive 
which  fhould  engage  the  ftudy  and  labor  of  parents  in 
promoting  the  lalvation  of  their  children.  The  Lord 
God  takes  particular  notice  of  their  behavior  in  thi? 
matter.  Hear  the  high  commendation  of  Abraham^  the 
father  of  the  faithful,  and  the  friend  of  God.  The  Lord 
faid^Jhall  I  hide  from  Abraham  the  thing  ivhich  I  do^  fe^i^^^ 
that  Abraham  fh  all  fur  ely  become  a  great  and  mighty  nation^ 
end  all  the  nations  of  the  earth  fmll  be  bleffed  in  him  ?  For  I 
hiow  hitn^  that  he  will  command  his  children  and  his  houfjold 
after  hinu  There  were  many  Ihining  excellencies  in  his 
charader,  but  God  felecls  that  in  which  he  took  peculiar 
delight,  naming  it  together  with  a  repeated  promife  of 
Chrift,  That  Abraham  would  above  all  things  regard  the  re^ 
Ugious  education  of  his  children^  and  the  honor  of  God  in  bring-- 
ingthetn  upfor  his  fervice* 

On  the  other  hand,  how  very  awful  is  the  fcripturc 
account  of  the  indignation  God  manifefts  againft  parents, 
who  negled:  their  children.  Though  Eli  was  n  ct  v/ith- 
out  the  knowledge  and  fear  of  God  in  fome  meafure  him.- 
felf,  yer  becaufe  his  fons  made  themfelves  vile,  and  he  re- 
Jirained  them  not  ;  only  mildly  reproving,  when  he  lliould 
have  rebuked  with  all  authority  and  leverity ;  only  ex- 
preiling  difapprobaticn,  when  he  fhould  have  warned 
them  at  their  peril  to  perfift  in  their  evil  ways,  and  upon 
their  obftinate  refufal  to  obey,  have  executed  upon  them 
the  law :  for  this  crime  he  is  firft  branded  as  an  acceflary 
in  their  iniquity,  as  kicking  at  the  facriUce  of  God^  and  hon* 
Qringhisfom  above  him.  Then  a  teriiblc  doom  is  dQ'> 
jiounced  upon  his  family  ;  they  are  to  be  degraded  from 
their  moft  honorable  office ;  they  are  to  be  cut  off  from 
the  altar,  and  the  iniquity  of  his  houfe  is  never  to  be 
purged.  For  them  that  honor  me^  faith  the  Lord,  /  'will 
bQmr^  and  they  that  defpfe  mejhall  be  lightly  ejlemed. 


Chap.  SSJ]  Fcarents  and  Children  S2B 

From  this  affedling  contrail  in  the  charr\<3:crs  of  Abra- 
ham and  of  £//,  judge  how  much  parents  are  concerned 
diligently  to  train  up  their  children  in  the  knowledge  of 
God. 

Further,  the  condition  in  which  they  are  born  lays  a 
ftrong  obligation  upon  parents  to  dp  all  in  their  power 
to  promote  their  falvation.  What  ccmpaAIon  is  due  to 
them  !  They  are  born  wholly  diilempered.  Do  not  you 
fee  how  much  grief,  anger,  and  vexation  do  they  feci  e* 
ven  in  their  childhood  from  natural  ftubbornnefs^  paflion, 
envy,  pride,  and  leliifhnefs  ?  Do  you  not  know  what 
thefe  diforders  portend  ?  What  greater  troubles  and  fe- 
verer  cqnilicls  await  them  !  What  frequent  and  more  cut- 
ting vexation  they  are  to  meet  with,  unlefs  thefe  violent 
and  baleful  pafiions  are  fubdued  ?  Are  you  not  confcious 
that  the  latent  feeds  of  vai'ious  lufls  in  their  hearts,  will 
by  time  and  occalion  grow  up,  ripen,  and  bring  forth  in 
abundance  every  evil  work,  unlefs  preventive  methods 
are,  in  childhood,  feafonably  applied  by  thofe  who  have 
authority  over  them  ?  Can  you  confider  all  this,  and  ne- 
glect to  bring  them,  in  the  arms  of  faith  and  prayer,  to 
the  phyiician  of  the  fDul  ?  Can  you  be  fatisfied,  nature 
Ciould  have  its  courfe  without  difcipline  without  laying 
falutary  reftraints  upon  them,  without  repeating  to  them 
a  thoufand  times  in  all  affe^^lion  and  earnefmefs,  how 
much  they  need,  and  ought  to  feek  his  power  and  grace, 
who  came  to  fave  the  loft  ? 

Was  a  parent  to  defert  his  child  in  a  wildcrnefs  infeft- 
cd  with  ravenous  beafts,  o?  full  of  covered  pits,  when 
his  prefence,  counfel,  and  experience  might  have  given 
protection,  would  net  his  barbarity  ihock  every  humane 
mind  ?  Eat  do  you,  O  parent,  a<5l  in  a  more  tender  man- 
jicr,  who  leave  your  child  to  v/aik  through  a  world  full 
of  enticing  objeds,  fmiling  only  to  enilave,  and  where 
iubtle  malicious  foes  lie  in  arnbiifh  to  deftroy  ?  To  pafs 
through  fuch  a  world,  without  the  light  of  faith,  the  de- 
fence of  God,  the  influence  of  his  Spirit  ;  ignorant  of  the 
foundrj.iOiis  of  juftice,  truth,  fobricty,  chafiity,  and  a 
ChrijUan  life^  in  what  ftrength  they  muft  be  pra<ftifed  ; 
why  lb  abfolutely  required,  and  v/hat  irreparable  lofs  fol- 
lows the  violation  of  thefe  duties  to  the  laft  ;  a  young 
liian  or  wornau  entering  upon  the  ftage  of  life,  in  igno- 


230  The  Natural  Duty  of  [Suno.  5€, 

ranee  of  thefe  things,  is  as  a  child  deferted  by  its  unnatur-^^ 
al  parent  in  the  howling  defert,  and  not  more  likely  to 
efcape  deflrn^lion. 

Again,  was  you,  O  parent,  to  abanclon  your  child  to 
poverty,  or  fee  itliailening  to  a  jail  and  an  infamous 
death,  yet  ufe  no  pains  to  reclaim  him  from  his  courfes, 
how  could  you  excufe  your  condufl  ?  Be  not  deceived,  you 
are  doing  fo  in  effect,  whilft  you  defpife  their  fouls, 
and  neglecl  deeply  to'  imprefs  them  with  a  fenfc  of  their 
duty.  For  go  now,  and  afk  confined  debtors  what  de- 
prived them  of  fweet  liberty,  their  family  and  fociety  of 
their  labors  ?  (a  few  cafes  only  excepted,)  the  anfwer 
from  that  place  pf  "wretchednefs  would  be  this  :  no  cruel 
rigor  of  our  creditors,  or  loffes  unavoidable  :  but  head^ 
ftrong  paflion§,  unchecked  by  the  fear  ©f  God,  which  was 
never  inftilled  in  our  childhood,  brought  us  to  this 
fliameful  houfe  of  our  prifon*  Our  parents  were  llrft  ac-, 
ceffary  to  our  ruin.  Some  of  them  have  lived  to  fee  it, 
and  been  tortured  by  felf-accufation  on  our  account.  A* 
midft  all  other  inflances  of  their  love  for  us,  the  grand 
one  was  flill  wanting  ;  they  took  no  pains  to  give  con- 
fcience  authority,  by  teaching  us  God's  word.  This 
woul(i  have  made  us  tremble  at  thofe  fins,  which  have  de- 
ftroyed  our  peace,  our  character,  our  fubftance,  and  leave 
us  no  hope  of  a  better  condition  in  the  world  to  come, 
than  we  have  in  this. 

Confider,  O  parents,  with  yortrfelvcs,  hov/  would  you 
be  able  to  bear  fuch  a  charge  from  them,  who  were  en- 
trufted  of  God  to  your  care,  that  you  might  ear- 
ly inflil  into  their  minds  the'  prmciples.  of  the 
Chri/iian  faith,  and  guide  them  into  the  paths  of  right- 
eoufnefs. 

But  Ihould  there  be  parents  fo  hardened  in  profane, 
principles,  as  not  to  regard  what  becomes  of  their  off- 
spring after  death,  provided  they  profper  in  this  world  ; 
let  them  hear  once  more  (whether  they  will  believe  it  or 
no,)  the  day  is  coming  when  they  muft  fee  their  relation 
to  their  children  was  conftituted  for  much  higher  ends 
than  to  fecure  them  any  v/orldly  advantages,  or  to  keep 
them  from  poverty  and  want.  Then  w^hat  agony  will 
be  felt,  when  children  call  out  for  juftice  on  their  infidel 
parents,  imputing  in  fome  meafure  to  their  cruelty,  the 


teiiAF.  S7*^  farenis  and  Children,  2M 

cverlafting  miferies  which  are  come  upon  them.  They 
kept  the  dreadful  danger  out  of  fight,  they  fuffercd  their 
paflions  to  rule,  they  joined  in  extolling  pleafure,  riches, 
honor,  and  power  j  but  never  expofed  the  mifchief,  infa- 
my, and  ruin,  infeparable  from  obftinate  difobedicnce  to 
God.  How  infufferable  the  anguilh,  when  children, 
with  bitter  imprecations ^  will  rage  againft  their  father 
and  mother,  and  curfe  the  day  in  which  they  were  born 
to  them,  born  finally  to  aggravate  their  mifery,  by  per- 
ilhing  all  together ! 

The  united  force  of  thefe  various  obligations  and  heart- 
alFeding  confiderations,  make  all  Cbrijiian  parents  do 
what  lies  in  their  power  to  prepare  their  offspring  to  re- 
ceive the  truth  of  God  ;  in  the  ufc  of  thofe  methods  on 
which  they  may  expedt  his  blefling. 


S  U  N  D  AY    XXXVIL 


••000090 CO 00 00 o 


CHAPTER     XXXVn. 

The  fame fuhje^l  continued* 

1  HE  duty  of  all  Chrijlian  parents  to  in- 
firud  their  children  in  the  knowledge  of  God  has  been 
laid  before  you.  But  as  the  capacities  of  men  differ  no 
lefs  than  their  condition,  it  is  accordingly  the  duty  ot 
fome,  and  what  will  undoubtedly  be  required  at  their 
hands,  to  beflow  more  time  and  pains  on  this  matter, 
than  others  are  capable  of  doing,  though  ever  fo  defirous. 
Poor  people  will  difcharge  their  duty  to  their  children, 
by  correcting  them  from  their  infancy,  for  flubbornnefs 
and  quarrelling,  for  lying,  ufing  bad  words,  for  pilfering 
in  the  leafl  degree,  and  for  every  mark  of  a  cruel  difpofi- 
tion  :  by  frequently  telling  them,  it  is  a  good  and  gra- 
cious God,  who  gives  their  parents  ftrength  to  earn  food 


S32  Th6  Naiuml  Dufy  of  [Suns*  3% 

for  tliem  ;  that  his  eyes  are  in  every  place  beholding  the 
evil  and  the  good,  that  he  may  give  to  every  one  accord- 
ing to  his  doings,  v/hen  he  Ihall  judge  the  world  ;  that 
this  glorious  God  will  ever  love,  blefs^  and  comfort  thofe 
who  fear  and  love  him,  and  their  fellow-creatures  ;  but 
will  puniih  with  inconceivable  pains  all  the  ungodly,  for 
doing  the  things,  and  living  in  the  tempers,  w^hich  he 
Iiates,  and  hath  forbidden. 

Every  poor  day -laborer  who  loves  God,  has  it  farther 
in  his  power  to  teach  his  children  to  pray  morning  and 
evening  :  to  tell  them  the  Bible  is  the  \^  ord  of  God, 
which  muft  judge  them,  and  all  Chrijlians  ;  and  which 
they  mufl  obey  and  love  ;  to  carry  them  to  church  on  the 
Lord's  day,  and  keep  them  from  profaning  it.  When 
thefe  things  are  enforced  by  good  example,  there  is  little 
doubt  but  the  children  of  the  poor  will,  in  general,  be 
much  reftrained  ;  they  "\^  ill  have  a  confcience  well  in- 
formed, and  tread  in  the  ileps  of  their  poor,  but  right 
honorable  parents  :  and  where  fo  little  time  can  be 
fpared  from  hard  and  continual  labor,  and  the  under- 
fonding  be  fo  little  improved  ;  this,  I  apprehend,  may  be 
clleemed  a  full  difcharge  of  their  duty  tov/ards  their  chil- 
dren whiiil:  they  are  very  young. 

When  years  have  ripened  their  minds,  all  who  believe 
in  yefus^  however  poor,  will  be  able  to  enlarge  their  in- 
ll:rud:ions  which  they  give  to  them  :  they  will  afiiirc 
them  their  own  confciences  never  were  purged  from  guilt, 
till  they  depended  on  the  atonement  made  on  the  crofs, 
and  pleaded  that  alone  for  their  pardon  before  God  ;- 
that  they  have  obtained  vidory  over  their  own  wieked- 
nefs,  and  violent  tempers,  in  his  ftrength  and  power  % 
that  they  have  been  preferved  in  much  peace  from  world- 
ly fears  and  anxiety  for  their  bread,  by  feeking  in  the 
iirft  place  the  kingdom  of  God,  and  his  righteoufnefe, 
and  by  cafting  all  their  care  upon  him. 

In  the  middle  ranks  of  life,  a  better  education  qualifies 
parents  to  go  much  beyond  the  poor  in  this  importr,nt 
matter.  Such  perfons,  therefore,  muft  not  only  ufe  the 
methods  of  inftrudion  above  mentioned,  to  form  in  their 
children  a  love  for  truth,  juftice,  and  mercy,  a  defire  to 
ferve  and  pleafe  God ;  but  ftudy  to  make  divine  knowl- 
edge pleafant  to  them.    Tkis  may  be  done  with  great 


Ghap-  87.]  Children  arid  Parenif*  235 

fuccefs  by  ufing  not  books  y^^  much  as.  outward  objefts  and 
particular  occurrences,  which  will  give  a  body  and  fub- 
fiance  to  religious  truths  ;  and  by  proper  attention,  a 
snoft  agreeable  variety  of  inflances  may  be  chofen,  which 
will  take  in  the  feveral  grand  branches  of  divine  kaowl- 

To  explain  my  idea  at  large  :  the  firft  thing,  in  which 
all  children  fliould  be  thoroughly  inflru^ted,  is,  that  God 
is  good  and  gracious,  and  the  earth  full  of  his  goodnefs; 
To  imprint  deeply  this  delightful  truth,  point  out  ta 
them  at  fpring,  the  whole  country  arrayed  in  beauty, 
and  covered  with  the  bounty  of  God  ;  tell  them  they 
are  hh  clouds  which  drop  fatnefs,  that  it  is  his  fun  which 
imparts  genial  warmth  to  make  the  ground  produce  its 
fruits  ;  that  he  caufeth  the  grafs  to  grow  for  the  cattle 
and  herb  for  the  fervice  of  men,  and  giveth  bread  toi 
ftrengthen  man's  heart,  and  oil  and  wine  to  make  him 
of  a  cheerful  countenance  :  tell  them,  that  could  they 
fee  the  vafl  extent  of  divii/e  goodnefs,  they  would  fee  in- 
numerable myriads  in  Heaven  above,  in  the  earth  be- 
neath, in  the  waters  under  the  earth,  all  fuftained  by  him 
alonei  In  autumn  wheii  the  fields  are  filled  with  (landing 
ilieaves  of  corn,  and  trees  bend  under  their  load  of  fruity 
draw  afide  the  veil  of  ignorance,  and  fix  their  attention 
upon  God,  the  invifible,  yet  folc  Author  of  all  the  plenty 
around  them. 

In  winter  frequent  opportunities  occur  of  bringing  the 
elements  to  bear  witnefs  to  thefr  Maker's  glory.  When 
froft  hardens  the  earth  as  iron,  and  congeals  the  flowing 
llream  into  folid  ice  ;  fliow  your  cfiildren  how  pailivc 
tlie  v/hole  creation  lies  in  the  hand  of  its  Maker.  When 
iht  intenfe  cold  is  diftrefling,  and  icy  particles,  like  darts 
pain  our  frail  body,  that  we  are  fcarcely  able  to  ftand 
before  them,  point  out  the  fudden  change  of  the  fcene  : 
in  aninftant  he  hloweih  with  his  -wind^  and  the  waters  flow 
ngain.  And  when  liis  fnow  covers  the  face  of  the  earth, 
and  fcals  men  up  in  their  dwelling  ;  lead  them  to  obfervc 
how  fuddenly  at  his  word  it  dilTolves,  having  anfwered 
the  benevolent  purpofe  for  which  it  was  fent.  Purfuing 
the  fame  method^  when  you  have  told  your  children  of 
the  exceeding  great  power  of  God,  and  what  a  dreadful 

F  £ 


234  The  MtturalBuiy  of  [Sund*  ST. 

thing  k  is  to  f^li  into  his  hands,  rq:Cit  the  falutary  in- 
ftruclion  when  his  tliundcr  has  ihaivcn  your  dwelling, 
and  the  arrows  of  his  lightning  have  paiTed  before  their 
eyes,  or  when  his  tempeftuous  wind,  has  left  in  the  neigh  - 
borhood  fome  traces  of  its  rage.  Then  is  the  time  with  a 
pleafing,  yet  folemn  air,  to  aiiure  them  that  fire  and  va- 
por, fnow  and  hail,ilorm  and  tempeft,  wild  as  they  fecm 
to  us,  move  only  as  God  appoints  their  courfe,  v/ith  more 
exaclnef;  than  the  befi  trained  troops  obey  the  fignal  of 
their  coiTunander  \  that  though  the  earth  fliould  be 
uioved,  and  tlie  hills  be  carried  into  the  midft  of  the  fea,, 
the  Lord  of  Hoils  is  \^dth  his  obedient  people,  the  Gocl 
of  Jacob  is  their  refuge. 

'Thus,  by  pointing  out  to  your  children  the  invifible 
God,  working  in  all  thefe  moil:  fenfible  changes,  and  fur- 
niihir.g  their  minds  with  fublime  fcriptures,  in  which 
he  ailerts  his  own  immediate  abfolute  dominion  over  fire 
and  water,  earth  and  air,  men  and  angels,  you  will  make 
his  creaiioriytkc  great  book  of  inil:rudion.  By  this  mei:h« 
od  of  teaching,  the  truth  has  a  body  and  a  fubftance. 
And  though  they  would  feel  it  an  irkfome  tafk  to  get 
a  catcchiim  by  heart,  and  would  yawn  over  a  mere  lelion 
in  divinity,  they  will  clearly  apprehend,  and  hear  with 
entertainment,  a  defcription  of  the  wiiclom,  power,  and 
goodnefs  of  God,  exemplified  before  their  eyes.  Ledlures 
of  this  kind,  repeated  not  too  frequently  (left  they  ihould 
ihrfeit  children,  a  thing  greatly  to  be  guarded  againft,) 
but  at  fuch  intervals  as  thefe  various  appearances  occur,  | 
will  early  form  your  children  to  adore  their  great  Crea- 
tor, and  impref>  them  with  a  fenfe  of  his  prefence  and  a- 
gency  in  every  place.  Ihus  in  the  moft  rational  manner  \ 
and  in  obedience  to  your  Maker's  command,  you  will 
talk  of  him,  and  his  works,  and  truth,  When  you  go  ouf^ 
and  when  you  come  in^  when  you  fit  downy  and  when  you 
rife  up. 

Another  truth  early  and  often  to  be  inculcated,  which 
young  children  are  able  to  underftand,  and  will  feel,  is 
that  fieep,  health,  and  ftrength  are  the  gifts  of  God.  And  ' 
this  you  will  make  indifputablc,  by  taking  an  opportuni- 
ty of  carrying  them  to  the  bed-fide  of  a  brother,  fifter,  or 
play-mate  when  fick  and  in  pain.     Immcfdiately  after  the     jj 


Chap,  37.]  Children  and  Parents  235 

vi-t  te'l  them  you  waked  for  this  opportunity  to  con-  . 
vlnce  them  of  tlic  truth  they  have  been  taught,  that  it  is 
God  who  maketh  fick,  and  nukctli  wth.  lius  milruc 
tion  will  have  more  weight  upon  their  o%yn  recovery 
from  languifliing  difeafe  and  pain  to  tne  enjoyment  oi 
health  and  ill ength.  ,     , ., ,         ,      ,.r       a  a    •^ 

It  is  no  lefs  ufcful  to  teach  children  that  life  anddea.h 
ar.-,  like  fickneft  and  pain,  the  appointment  ol  God.  _  1  he 
time  to  realize  this  truth,  is  when  the  awiul  report  is  jult 
brouo-ht  to  their  ears,  that  a  fervant,  friend,  or  neighbor, 
well  known  to  your  children,  is  dead.  Then  the  circum- 
ftances  of  the  deceafed  irainediaiely  betore  death,  the  ad- 
vice  of  phyficians  without  any  beneht  the  grief  of  friends 
and  relations,  are  all  to  be  urged  as  feniible  proofs  that 
God  taketh  away  rnir  breath  in  infancy,  youth,  or  riper 
years,  juft  as  he  fees  fit,  and  that  none  can  deliver  out  of 

his  hands.  ,        .    ,r  ■,        ^  n 

At  the  fame  time  you  iliould  oe  mindful  to  teh  your 
children,  what  the  news  they  have  heard,  Wj  a  one  is 
dead,mt^ns..  Then  afture  them  that  to  die,  is  to  pals 
out  of  a  changing  world,  into  one  unchangeable,  to  be 
happy  or  mif^rablc  in  a  degree  iucoiueivable,  according 
to  what  the  deceafed  has  been  and  done  ;  that  to  the  un- 
believing, proud,  and  ^vicked,  whether  rich  or  poor, 
kmgs  or  beggars,  death  Is  tiie  beginning  of  iorrows  ^  but 
to  every  one  who  has  iived  and  believed  in  the  Lord_ye. 
I'm  Chriji,  it  is  the  tranflation  of  the  loul  to  the  pertcclion 
■"of  holinefs,  and  joy  forever  more. 

Should  it  pleafeGod  to  bring  your  own  children  into 
apparent  danger  of  death,  yet  ipare  the.n,  you  muft  not 
oniit  telling  them  how  you  felt  their  pain,  and  umg  ovcf 
their  bed  with  tears,  bat  could  give  them  no  reliel  :  how 
you  made  your  prayer  to  God,  by  whofe  power  alone  they 
v-ere  healed  ;  or  fliOuld  either  of  you,  their  parents,  be 
brought  baikfrom  the  borders  of  the  grave,  to  _  embrace 
your  offspring,  then  is  the  leafon  to  nr.pres  their  minds 
with  a  conviction,  that  the  Lord  ot  Ayi' and  Je^h  haUi  re- 
covered you  in  tender  mercy,  to  be  ftiU  the  guide  of  cneir 
youth,  their  afieftionate  counlblior,  aud  belt  eMh^y 
t'lend.     This  has  a  powerful  tenden!;y  to  worK  — 


upon 


3,36  On  the  Education  of  Children,  [Sund.  S8. 

their  gratitude,  and  lead  them  to  love  the  name  of  the 
Lord,  who  is  kind  to  them  in  a  matter  fo  greatly  af« 
feding  their  welfare. 


SUNDAY    XXXVIIL 

CHAPTER    XXXVm. 
On  the  Education  or  Children^ 


1  HE  methods  of  inftruclion  pointed  out 
abo'v^,  Ciould  be  ufed,  and  the  fever al  grand  truths  above 
mentioned  fhould  be  inculcated  by  the  time  they  have 
reached  to  the  age  of  fourteen.  After  this  pe;'iod5  they  are 
generally  capable  of  perceiving  the  force  of  the  capital  ar- 
guments, upon  which  z.ChriJiian  life  is  to  be  fupported 
againft  all  oppofition  from  without  or  within.  Now 
their  faculties  are  able  alfo  to  receive  thofe  important 
doctrines,  which  few  can  underftand  before.  It  follows, 
therefore,  that  if  parents  are  fpared  till  they  fee  their  ofI^~ 
fpring  fo  far  advanced,  duty  now  requires  of  them,  and 
they  will  J)e  exceedingly  criminal,  Ihould  they  neglecl  to 
inculcate  the  abfolute  obligation  lying  upon  us,  to  love 
God,  to  dehght  in  his  word  and  fervice  ;  the  folly, 
weaknefs,  mifery,  and  fin  of  peevifhnefs,  difcontent,  paf- 
fion,  pride,  envy,  revenge,  lewdnefs,  or  a  worldly,  felfilh, 
covetous  fpirit. 

By  this  timiC  alfo  your  children  will  have  committed  fo 
many  faults,  have  been  fo  often  correded,  or  iharply  re- 
buked for  them.,  and  only  reilrained,  contrary  to  natural 
inclination,  from  committing  more  and  greater,  that  you 
will  have  various  and  ftrong  proofs  to  convince  them 
they  are  totally  corrupt  in  their  nature,  difaffecled  to  the 
government  and  will  of  God,  and  full  of  vile  propenii* 


Chap.  38.]         On  the  Education  of  Children.  2S7 

ties.  Now  produce  the  fcripture  character  of  fallen  man  ; 
The  heart  of  thefons  of  men  is  full  of  evil,  and  madnefe  is  in 
their  heart  while  they  live,  IVe  all  like  Jheep  have  gone  af- 
iray^  we  have  turned  every  one  to  his  own  way. 

To  prove  how  truly  they  and  their  m<inncrs  are  thus 
defcribcd,  tell  them  wlittt  vigilance,^  and  care,  and  correc- 
tion, and  rt  "^'  *^:^  have  been  ufed  with  thein  from  their 
infancv,  to  r  their  innate  evil,  and  incline  them, 

to  love  God  ai.d  iiian^  Then  appeal  to  their  confciences 
whether  after  all  they  do  not  find  vile  tempers  ready  to 
o'et  the  mailery,  though  they  dare  not  fatter  them  to 
break  out,  for  fear  of  your  difpleafure,  ^  Whilft  you  are 
thus  unanfwerably  proving  their  bafe  ipirit,  you  muft  do 
it  with  tender  love,  left  by  feeming  to  upbraid,  their 
pride  fhould  be  inflamed,  and  their  prejudice  encreafed  a- 
gainft  ihe  truth.  And  the  ufe  you  are  immediately  to 
make  of  this  difcovery,  is  to  prove  to  them  the  great 
need  of  a  Redeemer.  For  after  having  made  it  evident, 
as  they  cannot  deny^  that  in  a  thoullxnd  inftances  they 
have  done  prefumptuouily  what  God  hath  forbidden',  and 
taken  pleaiure  in  lb  doing  :  after  proving  the^  complica- 
tion of  folly,  injuftice,  ingratitude,  and  rebellion  againft 
God,  which  has  been  in  "their  conduct  ;  they  will  cafily 
fee  the  all  important  conclufion,  that  it  did  not  become 
him,  by  whom  are  all  things,  to  pardon  fuch  fmful  crea* 
tures,  and  bring  them  to  glory  without  an  aton.emsnt, 
which  ihould  re'main  not  only  in  time,  but  through  all 
eternity,  a  demonftration  of  his  in fmite  abhorrence^ of 
nn,  whilft  he  was  giving  laivation  to  men  ruined  by  it ; 
that  without  fhedding  of  blood  there  could  be  no  rcmif- 
fion,  nor  any  other  way  than  tlirough  Chrife  crucijied 
for  the  wiiciom,  juftice,  and  mercy  of  God  to  obtain  a 
joint  triumph  in  thefalvation  of  mian. 

Now  alfo  is  the  time  to  explain  to  them  tlie  great 
things  revealed  in  fcripture  ;  that  the  Redeem.er  is  God, 
though  he  dwelt  amongft  men  in  the  likenefj  of  fmful 
fleih,  and  died  on  the  crois,  that  all  who  believe  in  him 
mio-ht  be  pardoned,  fandihed,  and  faved  ;  that  no  mor- 
ality  or  religion  (where  the  gofpel  is  proclaimed)  can  be 
acceptable  to  th^  Father,  however  men  extol  it,  which  is 


f55  Onihe  Education  of  Children*         [Sund.  38, 

not  praclifed  in  .entire  dependence  upon  Chrift  the  Me- 
diator. 

One  point  more  your  children  are  now  very  capable 
of  underftanding  from  Koly  Writ,  viz,  their  inability, 
without  the  grace  of  God,  to  live  as  Ms  'H^'ord  abfolutely 
requires.  Obfervc  to  them  l\ow  often  they  have  broken 
llieir  refolut'ions,  adedagainll  their  llrongefl  convictions, 
been  forry  for  fo  doing,  ftrovc  earneftiy  to  make  them- 
ielvcs  bet  ter,  and  yet  were  conftantly  defeated,  ftill  only 
the  more  ent*sigled,  vexed,  and  guilty  in  their  own  eyes. 
Tell  them  this  always  is  and  muft  be  the  cafe,  till  the  Spir- 
it of  God  is  implored,  and  their  whole  confidence  placed 
in  hio  power  and  iniliience  ;  that  God  knowing  our 
weakncis,  has  commanded  us  to  afiv  and  feek  for  his 
teaching,  guidance,  and  defence.  Delire  nhem  to  make 
the  expcrifiicnt,  to  have  done  with  placing  any  depend. 
ence  on  vows,  promifes,  and  good  rcfolutions  ;  to  pray 
^s  creatures  without  flrength,  and  utterly  depraved,  for 
tht  Spirit  of  God  ;  and  conclude  v/ith  riluring  them, 
that  in  this  very  manner  you  yourfelf  make  application 
for  power  to  lead  a  Chriftian  life,  and  fucceed. 

C/v"//2/j«  parents  who  have  had  a  liberal  education, 
ought  certainly  to  ufe  many  other  methods  wixh  their 
children  wlien  advancing  tov/ards  raanhood,  in  order  to 
form  their  principles  and  pra-£lice  according  to  the  M^ord 
of  God.  At  this  feafont^of  life,  it  will  be  < : :  admirable  uii? 
to  remark  upon  criminals  doomed  to  an  ignominious 
death.  Let  your  children  often  hear  that  tliefe  enor- 
mous ofTendcrSj  in  general,  were  early  defpifers  of  God's 
word,  his  Son,  and  grace  ;  therefore  their  fnis  foon  grew 
to  a  horrid  fize.  Heip  tliem  to  trace  the  gay  pleafure-lov- 
ing  young  woman  from  hev  firfl  diflike  of  lerioufaefs  and 
religion,  to  the  lofs  of  her  honor,  her  friends,  and  all 
comfort  ;  till  her  hands  are  embrued  in  murdering  the 
ojaspring  of  her  lull.  Point  out  to  them  the  robber, 
thief,  perhaps  ailliliin  in  embrio,  in  the  youth  of  high 
fpirit,  infeckd  with  the  leprofy  of  lewdneis,  a  paillon  for 
gaming,  or  a  proud  defire  of  appearing  above  his  equals. 
-Mark  out  to  them  the  effeas  of  felf-will,  from  its  impa- 
tience of  control  under  tutors  and  parents, at  laft  deliv- 


■% 


Chap,  as.]  •      On  the  Education  of  Children.  $3$ 

ering-  up  the  man  offchfe,  education,  and  fafliion  to  be 
hanged  like  a  dog. 

It  is  incumbent  upon  you,  in  tliis  alarming  manner, 
not  only  to  warn  your  cliildren  againil  paffion,  luft,  and 
extravagance,  but  to  perfuade  them,  thofe  only  are  fafe 
and  kept  from  the  violent  tyranny  of  every  luft,  who  be- 
lieve in  and  call  upon  the  Lord  Jefus  Chriji,  In  full  proof 
of  this  truth,  your  knowledge  of  the  world  will  put  it  in 
your  power  to  name  to  them  many  examples,  where 
fme  parts  are  fhamefully  abufcd,  and  fliining  abilities 
rendered  pernicious  in  an  Iiigh  degree  by  Icwdnefs,  in- 
temperance, or  a  proud i inpatient  fpirit. 

Thefe  deteftable  evils  be  careful  to  allure  your  children 
will  generally  prex/ ail,  where  Chriftian  principles  are  neg- 
lecTied ;  and  that  the  Bible,  underftood  and  beiievcd,*is 
the  only  barrier  againft  the  ravages  whjich  fm  .makes  a^ 
mongft  men.  This  will  work  ftrongly  in  favor  of  trur 
religion,  and  lead  them  highly  to  efteem  it,  not  only  a< 
neceflary  to  everlafting  happiueis  in  the  next  world,  but 
as  our  beft  friend,  and  only  certain  protedor  from  evil  and 
ruin  in  this. 

The  lail  method  of  inftruc^lion  Ifliall  mention,  of  equal 
ufe  with  thofe  above,  is  to  remark  to  your  children,  now 
capable  of  obfervation,  the  amiable  behavior  of  real 
Chrifiians,  I  fuppofe  you  are  acquainted  with  fome, 
who  juftify  their  title  to  this  glorious  name.  Obferve  to 
them  the  tranquility  of  their  countenance,  and  the  modef- 
ty  of  their  manners  ;  how  free  they  are  from  paflion  and 
poiitivenefs,  ilhnatured  wit,  or  conceit  of  any  fuperiority 
in  themfelves  \  How  far  from  defpiiing  thofe  who  are 
deftitute  of  their  advantages,  either  in  underftanding  or 
education,  birth  or  riches  !  How  careful  to  avoid  giving 
pain  or  uneafmefs  to  any  in  their  company  ! 

Still  further  to  exalt  in  their  eyes  the  prefent  incflima- 
ble  value  of  Chriftian  knowledge,  carry  your  chiidreti  to 
lee  lincerc  Chrijiians  in  the  midft  of  tlieir  fever al  trials, 
and  to  hear  the  patient  meek  fuflferers  blelhng  God,  un- 
der the  preiTure  of  all  their  troubles.  Their  difcourfe, 
their  very  countenance  will  edify,  and  convince  them 
that  true  «  reatnefs  of  mind,  and  invincible  courage  in  the 
evil  day,  are  the  precious  fruit  of  unfeigned  faith  in 


S40  On  tbs  Educathn  of  Childrejn  [Sf  nd.  S8. 

Chnft,\v}io  trains  up.all  hi^  difciples  to  a  cheerful  refig< 
nation  and  abfolute  liirrender  of  themfelves  to  the  holy 
will  of  God. 

And  if  an  opportunity  could  be  found  of  bringing  your 
child  to  the  bed-iide  of  a,  departing  faint,  this  object 
would  infinitely  exceed  the  force  of  fimple  inftrudion. 
Your  child  would  never  forget  the  compofure  and  forti- 
tude, the  lively  hope  and  conlblation  painted  on  the  very 
countenance  of  the  Chrijiiaii  :  nor  his  warm  expreilions 
of  love  and  gratitude  to  the  Savior,  for  a  heaven  of  peace 
within,  and  affurance  of  pardon,  inuead  of  gloomy 
tJioughts  and  forboding  apprehenfions,  or  ihipid  infenli- 
bility  to  any  future  exiftcnce,  the  general  caie  of  dying 
men.         , 

All  perfons  of  rank  or  affluence,  of  education  and 
iciirning,  have  it  in  their  power  to  ufe  thefe,  and  many 
ether  methods  of  the  fame  nature  for  the  advantage  of 
thdr  offspring.  And  if  you  know^  and  teel  that  the  fa- 
vor  of  God  is  incomparably  more  than  the  praife  of  men, 
the  happinefi)  of  eternity  above  the  pieafures  of  time,  and 
that  there  is  only  one  way  to  glory  marked  out  by  the 
word  of  God  ;  in  this  cafe  a  conflant  attention  to  the  e- 
ternal  welfare  of  your  children  will  be  delightful.  You 
will  find,  your  labor  of  love  not  loft  ;  you  will  fee  con- 
f.derable  imprcflions  made  upon  their  minds,  and  in  gen- 
eral your  prayers  anfwered. 

But  if  inftead  of  this  attention,  you  can  take  cuftoni 
and  fafliion  for  your  rule,  confaming  your  leifure  hours 
in  fenfual  gratification,  or  filly  amuiements,  fetting  apart 
no  time  for  the  education  of  your  children  in  religious 
knowledge ;  if  they  hear  from  you  no  earneft  affeciionate 
exhortations,  above  all  things  to  love  God  and  ferve 
him  ;  if  they  do  not  fee  you  are  more  concerijcd  for 
their  falvation,  than  for  their  profperity  and  advancement 
here,  your  conducl  is  without  excufe.  Your  regard  to 
fcripture,  whatever  you  profefs,  worthlcfs  and  hypocritic- 
al ;  your  ignorance  of  the  excellency  of^God,  his  fervice, 
and  the  only  means  of  foiid  peace,  fiiameful. 

Examine,  therefore,  and  prove  your  faith  by  your 
works.  There  is  fcarcely  a  clearer  proof  whom  you 
ferve,  God  or  Mammon,  than  this,  the  care  you  take  for 


Chap.  3S.2         On  the  education  of  Chiidren.  241 

the  falvation  of  your  children,  or  your  negleft  of  their 
fouls.  '        ..  .       \ 

Further,  it  is  a  duty  all  parents  owe  their  children  to 
int^re  them  to  indiijlry\  to  infpire  them  with  a  contempt 
and  abhorrence  of  idlenefs,  as  the  great  corrupter  of  the 
human  mind  and  inlet  to  every  vice.  The  poor  mufl 
lirongly  infift  upon  their  children's  giving  themfelves 
diligently  to  work,  not  only  as  neceifary  tO  get  their 
bread,  but  as  the  only  means  of  keeping  them  from  pil- 
fering and  th^ft,  from  infamy  and  the  gallows.  I'he 
children  of  the  rich  ftand  in  no  lefs  need  of  being  excited 
to  induflrious  application  of  their  time  and  talents. 
From  their  earlieft  years  they  fhould  hear,  it ,  is  not 
wealth,  ^  large  eftate,  or  even  nobility  of  birth  which 
can  prefsrve  them  from  being  trul)^  defpicable  and  ma- 
lignant  to  mankind,  unlefs  they  take  pains  to  acquire  what 
will  improve  the  mind,  and  give  them  ability  to  perform 
the  duty  they  owe  fociety ;  that  without  love  of  eiTiploy- 
ment  fuited  to  their  high  ftation,  they,  like  truant  fchool- 
boys,  muft  feek  men  as  idle  as  themfelves  for  company  ; 
and  to  kin  time,  mull:  be  eager  in  the  chace  after  fooliili 
amufements,  not  above  the  fize  o^  a  little  fchool-boy's 
mind  ;  and  even  link  into  all  meannefs  and  the  horrid 
wickednefs  of  a  debauched  life,  to  fmd  in  that  fink,  their 
chief  pleafure.  .  On  the  contrary,  by  love  of  ftudy  and 
fine  writers,  by  being  aclive  and  uleful.  by  cultivating 
their  advantages  in  flation,  they  will  never  feel  time  a 
burden  on  their  hands.  They  will  be  independent  on  a 
thouiand  trifles,  which  agitate  and  vex  their  equals^ 
They  will  always  be  doin^  goo<^5  ^^^  he  honorabi^e  in 
their  generation.  Thefe  mftru^lions,"  enforced  by  the 
very  condud  they  inculcate,  will  wx)rk  mightily,  as  ah 
antidote  to  the  intoxicating  pride,  which  wealth  and 
grandeur  naturally  infpire.  They  will  readily  then  be- 
lieve they  were  not  born  only  to  pleafe  themfelves.  Con- 
duct, I  obfcrve,  muft  enforce  thefe  precepts,  for  if  the 
perfons  who  give  them,  violate  them  too,  they  can  hay^ 
no  effect,  bccaufc  children  muft  n^qeffarily  btiljeve  their 
parents  judge  that  to  be  the  way  of  pleafure  arni  happi- 
nefs  in  which  they  fee  them  walk,  becaufe  they  do  fo  put 
of  choice  J  and  if  they  did  not  think  it  beft,  wh^  fliouW 


*^42  On  the  Education  cf  Children,         [Sund*  G8> 

they  choofe  it  ?  As  it  will,  therefore,  appear  cruel  in  par^ 
ents  to  correct  or  reprove  for  teinp^rs  and  practices  theii; 
children  learn  from  thenifeives,  fo  it  will  be  ahfurd  to  ex- 
pect precept  or  reproof  ihould  profit  them,  when  the  pcr^ 
Ions  from  whom  they  come,  are  not  under  their  infin^ 
ence. 

After  the  welfare  of  the  foui^  and  the  improvement  of 
the  mind  have  been  duly  confulted,  one  attention  more 
is  necefiry  in  parents,  viz,  to  make  provifion  for  their 
children,  fuflicient,  if  they  can,  to  enable"  them  by  honefl 
induftry,  or  fomie  liberal  profeflion,  to  fupport  them- 
felves,  and  be  ufeful"  members  of  fociety.  For  what  can 
be  more  contrary  to  the  feelings  of  parental  love^  than, 
by  idlenefs  or  extravagance  to  expoie  their  offspring  to 
poverty,  or  to  force,  them  to  fettle  in  a  ftation  of  life 
much  beneath  that  in  which  tliey  were  born,  a  caufe  fre- 
quently of  much  vexation  to  them,  and  a  bitter  difap-. 
pointment  which  few  are  able  to  bea^.  But  Vvdth  regard. 
to  what  may  properly  be  called  a  provifion,  reafon  not 
fafliion,  the  word  of  God,  not  blind  aficdion,  muft  de- 
termine. When  perfons  who  were  born  to  no  eftatc^ 
amafo  wealth  with  a  defign  to  raife  their  children  above, 
the  want  of  anv  emplovment  or  profeflion,  fcantv  mult 
be  their  charities-,  and' ilrong  their  love  of  money.  Yet 
fo  far  is  opulence  from  being  any  real  benefit  to  children^, 
that  (few  inftances  exccj^ted)  it  proves  a  corrupter  *of 
their  hearts  a  pander  to-  their  luds,  fixing  them  in  hab- 
its of  vanity,  extravagance,  a.nd  hifvury. 

Thelaft  duty!  fliall  mention,  which  parents   owe    to 
their  children,  is  to  pray  to  God  for  them  ;  for  though 
the  methods  of  religious  inftruclion   mentioned,  have  a 
natural  tendency  to  do  much  good,  they  cannot  of  them- 
felves  convert  the  hep;'t  to  God.     You  may  take  all  pains 
for  this  purpofe,  but  Hill   thofe  who  receive   the   Lord 
jfefus  Chiijl,  are  born  nol:  of  blood,  nor  of  fiefli,  nor  of' 
the  will  of  man,  but  of  God.     Tlierefore  you  mufl  hum- 
bly and    earneflly  pray  to  him  for  fuccefs  in  your  at- 
temps,  that  as  the  inhabitants  of  the  world  are  increafecl: 
by  your  offspring,  an  addition   may  be  m^ade  by   their, 
names  :t6  the  church  of  the  living  God,  and  the  inhabit^:- 
ants  of  Heaven.    ' 


'iCllAp/  Sd^}  Tbc  Duty  ofCl'ilurn:,     ^c. 

■\S.  U'N  D  AY    XXXIX. 


^45 


©ooocoooooooooo 


C  II  A  P  T  E  R     XXXIXo 

"  The  Duty  of  Children  toward:  their  Parents* 

It  is  tlie  duty  of  clilldren  to  lion-or  their 
,p:irents,  by  abilaining  from  every  thing  that  may  reafon- 
ably  give  them  the   leall  ptlence,  or,  difquiet.     Young 
people  who  have  confcicnce  towards  God,  will  think  his 
command.  Honor    thy  father   and,  mother^  worthy   their 
itriclefi  obfervance  ;.and  know  that   this  refpecl  paid   to 
.parents,  is  well-pleafmg  unto  the  Lord,  and  his  bleiling  is 
upon  dutiful  childreno     On  the  contrary,  difobedicnce  to 
parents  is  ftrongly  marked  a^  the  juft  objet^  ot  his.   dif- 
pleafure.     For  after  forbidding  idolatry,  (a  crime  levelled 
directly  againft  -his  own  glory)  and  commanding  every 
•Jfraclite  to  pronounce   every    idojater  accurfcd,  the  felt- 
willed  defpifer  of  his  parents  is  held  forth  as  the  next  ob- 
lecl  of  univerfal   execratix^n  :   Curfid.  be  he  ihat  fetteth 
iil^ht  by  his  father  .and  viother^'  and  all  the -.people  jball  fay  a^ 
men.     Deur.  xxvii.     And  in  caie  a  fon  grov/n   up,  did, 
after  advice,  and  intreaty, .  and  command,  withftand  th« 
V'.uthority  of  his  parents,  they  were  ordered  by  the  Al- 
mighty, To  lay  hold  on  hini^  ari^i/oriiig  hini.out  unto  the  eldsrs 
of  his  city^  and  unto  the  gate  of  his  place ^  and  they  iu era  to  fay 
unto  th^  elders  of  bis  citf.  This  oiir  fbn  is  ft  abb  or  u  and  rebel- 
lious  ;  he  ivill  not  obey  our  ^oice^  Ik  is  a  glutton,  and  a  drunk- 
ard.      And  all  the  men  of  his  city  f Hill  ft  one  him  ivith  fiones'y 
that  he  die.     Sofyalt  thou  put  evil  aivayfroni  among  you^  and 
all  Jfraelfball  hear  and  fear,     D.:ut.  xxi.     What    a  deep 
impreilion  of  the  guilt  incurred  by  irreverent  behavior 
from  cliildren  to  their  parerits,  muff  this  law,  enacted  by 
the  moft  High,  make  on  all  who   fear  him  ?  For  though 
it  be  not  executed  now  on  the  ftubborn  refractory  fon,  it 
ftill  remains  a  decihve  proof  of  God's  dctcftation  of  lucl,i, 
a  temper,  for  he  cliangeth  not. 


^44  The  duty  of  Children  [Sund.  S9 

A  part  of  this  reverence  due  from  children  to  their 
parents,  is  to  conceal  their  infirmities,  and,  as  far  as  truth 
and  juf lice  will  admit,  extenuate  their  faults.  This  is 
but  a  fmall  return  for  the  great  benefits  children  have  re- 
ceived. '  And  if  they  can  join  in  expofing  either  their 
indifcretions  or  faults,  canpubliQi  or  ridicule  what  is  the 
ihame  of  their  parents,  they  acl  over  again  the  bafe  part 
of  the  wicked  Ham^  righteous  Noah's  fon,  which  brought 
down  upon  him  a  curfe.      -  ' 

It  is  the  duty  of  children  to  requite  their  parents,  if 
they  are  able,  for  the  benefit  of  their  educatiori.  Ingrat- 
itude is  the  only  fin,  which  never  found  a  fingle  advo- 
cate.  Yet  of  all  ingratitude,  one  creature  can  fliew  to 
another,  neglefl  in  children  to  fupport  and  comfort  their 
parents  is  the  blacked  :  for  what  care  and  expence  to 
promote  the  good  of  their  offspring,  do  parents  ever  re- 
fufe  ?  Now  when  in  the  courfe  of  providence  they  come 
to  need,  fome  return  of  the  farne  tender  difpoiition  ;  v/hen 
the  infirmities  of  age,  lolTes,  or  afflidions  opprefs  them  ; 
what  child,  not  deftitute  of  all  humane  feelings,  no  lefs 
than  religion,  but  would  rejoice  to  prove  as  helpful  to  his 
parents,  now  going  out  of  the  world,  as  they  v/ere  to 
himfclf  when  he  firft  came  into  it  ?  This  exprefiion  of 
gratitude  is  marked  in' fcripture,  and  neglecl  of  it  brand- 
ed  not  only  as  a  renunciation  of  the  gofpel  (whatever 
profefiions  of  zeal  for  it  may  be  pretented)  but  as  a 
crime,  which  many  Pagans  would  abhor.  If  any  proinde 
not  for  hh  own  houfe  (not  his  children^  they  are  not  the 
perfons  meant  heir,  but  his  aged  parents  and  near  rela- 
tions in  want)  he  hath  denied  the  faith  ^  and  is  ivorfe  than  an 
infdeUX  Tim.   v.  •  ' 

What  proportion  of  his  income  a  fon  ought  to  fet  a- 
part  for  the  fuppbrt  of  his  parents  mufi:TDe  fixed  by  hi,? 
condition.  Yet  this  rule  is  ever  to  be  remembered,  i£ 
the  provifion  bear  no  proportion  to  the  ability  of  the 
perfon  who  makes  it,  God  and  man  will  regard  it  as  a 
defpicable  offering.  And  if  a  fon  or  child  can  be  lavifh 
in  purfuit  of  pleafure,  and  live  in  cxpenfive  fplendor 
whilft  a  fcanty  fubfiflence  is  allowed  to  their  parents  ; 
fenfe  of  duty  certainly  is  not  felt.  \Vhat  is  given,  is 
given  not  from  love  of  God,  not  from  affedion  to  his 


Chap.  39.]  tc^^anis  their  Parcn!s.  245 

r  '►        •  .,  i  I. . 

parents ;  but  to  filence  remorfe,  or  avoid  tlie  fcandal  of 
lUfFcring  them  to  depend  en  charity. 

The  lafl  inftiincc  of  duty  from  children  to  tlieir  parents, 
which  I  ihall  mention,  is  obedience.  Obedience  without 
exception  in  all  cafes,  to  which  parental  authority  reach- 
es, and  all  cafes  are  comprehended  under  that  authority, 
where  the  command  given  to  children  does  not  oppofe 
the  revealed  will  of  God,  nor  do  violence  to. their  con- 
fcicnce  in  matters  of  religion. 

And  gener.ally  thofe  who  are  negledcd  or  defpifed  by 
their  offspring  may  thank  thcmfelves  for  it  ^  it  is  the  ef- 
fect and  punifhment  of  their  oww  hn.  They  foflcred, 
when  they  ihould  have  corrcclcc^,  every  wicked  temper, 
in  their  children's  ea,r]ie{l  years.  They  (hamefally  facri- 
ficed  parental  authority  to  afroward  mind,  and  abjeftly 
fubmitted  to  be  governed  by  thofe,  over  whom  they  Vv^ere 
appointed  governors,  in  the  order  of  nature,  and  by  the 
command  of  God. 

Where  this  m*oft  ibolifli  and  cruel  fonc^nefs  has  not 
been  the  caufe  of  updutifulneis  to  parents,  a  profane  ed- 
ucation, in  ignorance  oi'  Chrlftian  principles,  often  has  ; 
for,  this  encourages  a  prou4  independent  fpirit,  which  as 
It  fears  not  God,  will  pay  reverence  to  no  man,  nor  feel 
obligation,  nor  bear  reftraint.  So  that,  excepting  a  few 
cafes,  Chrifilan  parents,  throiigli  the  grace  of  God  fuc- 
cecding  their  endeavors,  reap'  as  they  have  lov/n,  and  of- 
ten enjoy  t^suzw  before  they  leave  the  world,  the  fruit  of 
thofe  cares  and  pains,  with  which  they  ftudied  to  pro- 
mote the  falvatioii"  of  their  children,  and  often  die  in 
plcafmg  expectation  of  meeting  them  in  endlefs  glory. 

After  the  relation  between  parents  a^d  children,  that 
fub'ufting  between  mailers  and  fervants  folic ix vs.  Ih  ei- 
ther ftation  Cbrijllans  arc  furnifiied  with  ample  direc- 
tions and  cogent  motives  to  difcharge  their' fluty  with 
comfort  to  thcmfelves,  to  all  the  family,  and  to  tlie  great 
honor  of  their  holy  profeiiion. 

Servants  who  receive  the  word  of  God  wiri])e  faithful 
to  their  trufi;  ;  free  from  fraud  and  deceit  themk^lvcs, 
-Vad  careful  td  prevent  injury  being  done  to  their  mafters 
by  connivingat  frauds  whicli  they  know  others  praclife. 
This  point  has   been  before  infilled   on.    '"Jefides,   they 


24.6  The  Duty  of  Children  '{Sund.  39 

will  obey  their  makers  A\'ithout  that  fullcn  look  and  be- 
havior which  wodIcI  render  their  lervices  ungrateful, 
and  thcu'  perfons  offenfive  ;  a  fute  %n  of  a  lofty  Ipirit,  to 
which  fervitude  and  fubjedion /though  ever  fo  reafona- 
ble,  is  galling.  Tiiis  liirly  Immor  in"fervants,is  feldc  m 
fhewn  but  in  families  where  the  kicre'of  the  place,  com- 
pared with  that  of  grander  fan.ilies,  is  perhaps  fm all  5  or 
-at  leail  the  fervant  is  hired  not  for  fhow.  or  luxury  of 
life,  but  labor  and  ufefulnefs.  In  thcfe  inftances,  the 
benefit  of  Chri/tlan  dodlrine  and  faith  is  efpeciaily  to  be 
'manifell,  for  the  Lord  and  Saviour  of  CZ;r//y/^/7.f  requires 
them  "jjith  good  ivill  to  dofcrvke^  as  to  hhujclf^  and  not  to 
men,  Ephef.  vi.  7. 

It  is  the  duty  of  fer\^ants  alfo  patiently  to  bear  reproof 
for  their  faults,  and  to  amend;  not  riiing  up  eagerly  in 
lelf-vindication,  ever  apt  to' impute  all  admonition  to  ill- 
Rature  or  pafiion  in  their  fuperior  :  and  if  they  hear  re- 
proof without  marks  of  dilgufl  and  contempt,  to  think 
themfclvcs  at  liberty  to  regard  it  no  rHore  than  is  necef-^ 
fary'  to  keep  their  place.  But  you  c*nnot  ad  in  this  unl 
reaicnable  manner,  and  obey  your  Lord.  You  .cannot 
adorn  the  gofpel,  as  you  are  commanded,  rf  you  are 
deaf  to  juft  reproof  and  hardened  againll:  it.  Nay  you 
bring  fhame  upon  your  rehgious  profefTion  ;  you  make  it 
contemptible,  and  even  to  be  dreaded  in  a  family.  It  is 
the  mark  of  a  Chrillian^\^\\t\\  -he  does  wtU  and  fuffers 
for  it,  to  bear  it  patiently.  You  -do  ill"  and  are  in  fault, 
'  yet  feel  anger  and  refcAtment,  againft  your  mailer,  who 
has  a  right,  and  does  well  to  reprove  you.  The  plain 
and  excellent  direclion  given  in  fcripture  you  trample 
upon  ;  for  that  ftridly  requiresy2'/-r^;2^j-  to  be  obcdknt  to 
their  own  m^/iers^  and  to  pleafe  them  ivell  in  all  things^  not  on- 
fvjering  again, 

^Maftcrs,^in  their  turn,  who  are  Cbri/tians,  will  behave 
%dth  juftice,  rni]dnefs,and  real  good  will  t-o  their  fervants. 
Thefe  tempers,  elTential  to  the  faitlitul  in  Chrijl  Jtfus 
have  been  already  pointed  cut  and  cntbrced,  I  ihaj],  there- 
fore, now  cail  your  attention  to  the  duties  peculiar  to 
governors  of  the  family.  In  the  lirft  inftancc,  th^-nre 
to  be  careful  i^ll  their  domeftics  behave  well.  Magiftratcs 
are  chiefly  in  fault  wh^n  the  manners  of  the  people  are 


GnAE.  3^.]  icv:.nrds  their  Para:t.\  91- 

filflbliite  y  for  the  law  invcfts  them  with  power  to  pun- 
ifli  and  control  evil  doers.  But  mailers  of  families, 
with  Icfs  diHIcuky.  can  govern  their  own  little  common- 
wealth, and  prevent  dilorders  there.  Servants  are  not 
upon  a  level  with  cattle,  fed  and  kept  only  for  their 
work.  Tlicy  are  fellow-creatures  capable  of  knowing 
God  equrJIy  with  their  mailers,  and  in  his  fight  as  good 
as  theuii elves.  In  this  view  it  is  their indifpenf able  duty, 
and  a  necelfary  effect  of  Chrijlian  benevolence,  to  fuffer 
no  open  violation  of  God's  law,  to  oblige  their  fervants 
to  a  regular  attendance  upon  the  worfliip  of  God  on  the 
I.ord*s  day,  and  to  abflain  from  all  profanation  of  it ;  to 
furnlfh  tlicm  with  books  calculated  to  enlighten  the 
miud,  and  brino;  them  to  the  excellent  knowlediJ-e  of 
<.'hriil.  Andjf  bufincfs  does  not,  in  facl,  render  it  im- 
pracl;icablc,  they  ought  to  call  tlie  micmbers  of  their 
h.oufnold  to  join  every,  day  in  worihipping  God,  the  giv- 
er of  the  blellings  each  member  of  the  family  enjoys. 

For  the  llime  rcafon  it  is  your  duty  who  prelide  in  a 
houfe,  to  let  a  Chrijlian  example  to  all  under  your  roof; 
conftantly  to  abilain  from  all  bufmefs  and  divcrfion  on 
the  Lord\  day,  and  by  worfliipping,  your  Maker  in  the 
great  congregation,  let  your  fervants  fee  you  a61  lionell- 
ly  from  coni'cicnce  towards  God  ;  and  that  from  rever- 
ence to  his  law,  you  neither  talk  loofely,  fwear  profanely, 
nor  live  in  intemperance  or  covetoufnefs.  By  this  ex- 
jiuplary  conducl  you  will  check  and  reftrain  thofe  aboun 
your  pcrfon,  and  be  the  means  of  flirring  up  ignorant 
iiiiful  creatures  to  repent,  and  turn  to  God  ;  or  if  they 
obilinately  perfift  in  their  wickednefs,  you  will  not  be 
chargeable  as  accelfary  to  it  in  any  degree. 

I  lliall  mention  only  one  branch  more  of  duty,  which 
mailers  owe  to  their  fervants,  viz.  encouragement  and 
rcvwird  for  good  behavior.  Kind  expreihons,  without 
lifting  up  the  man,  quicken  an  ingenuous  mind  td  great- 
er attention  and  diligence.  They  ought,  therefore,  fre- 
quently to  be  ufed  to  alleviate  fervitude.  Furtlier,  when 
the  prime  of  life  and  ftrength  have  been  laid  out  in  your 
lervice  ;  when  fidelity  to  your  intereil,  and  application  to 
your  bufmefs  have  always  diftinguiflied  your  dependent ^ 
you  fhould,  outof  your  affluence,  make  a  proper   provi- 


248,  The  Duty  of  Children  [StTNB.  39. 

iion  for  him  in  old  age,  or  in  cafe  of  ficknefs  and  acd^ 
dent'cillois  of  limbs.  You  fliould  fliow  him  great  com- 
pailion.  Cohfider  how  miich  others  have  loll  by  the 
difhonefty  of  thofe  about  them  I  How  much  trouble, 
anxiety,  and  vexation  they  have  fuffered !  Whilfl  you 
committed,  with  great  compofure  and  confidence,  your 
affaivs  into  the  hands  of  a  good  and  faithful  fervant,  and 
have  received  no  dama!;xe.  How  much  of  your  comfort 
in  this  life  has  been  owi  igto  this  material  circumilance  ! 
Where  then  is  your  Ch-nJUan  love,  your  generofity,  or 
your  humanity,  if  you  do  not  take  pleafure  in  fhowing 
much  kindnefs  in  return  ? 

.  Having  pointed  out  the  feveral  duties  of  a  Chriftian  in 
his  dcm.ellic  relations,  I  will  fmifli  the  fubjecl  with  a  pic- 
ture of  a  fimily  in  wjiich  each  member  lives  by  faith  in 
Chrljl  yeJVs^  and  tinder  the  tempers  it  produces. 

Coniider  thofe  wlio  preiide  in  it  ;  tliey  cordially  lovd 
and  fludy  to  make  each  other  happy,  whiift  both  widi 
boundlels  benevolence  watch  over  their  children,  ambi- 
tious to  educate  tliem_  for  immortality  in  the  prefence  of 
God»  .  Carefully,  therefore,  tliey  check  every  evil  in  its 
nrfi:  appearance,  and  aim  to  infpire  them  with  admira- 
tion of  ail  excellency.  Both  with  impartial  affeclion  for 
tlieir  whole  offspring,  gladly  give  them  every  innocent 
gratification,  every  liberty  and  joy,  which  wifdoih  and 
duty  w^ill  permit.  Look  up6n  the  children,  what  af- 
fiance in  the  love  of  their  parents  I  What  prompt  obedi-. 
cnce  to  their  will !  What  pleafure  in  their  company  ! 
Look  upon  the  ferv ants,  faithful  to  their  office,  and  pru- 
dent in  their  deportment,  they  are  treated  with  refped, 
and  by  the  kindnefs  they  meet  ^dth,  called  upoii  to  life 
each  other  well.  Whiift  parents,  children,  and  fervants 
meet  together  day  by  day  to  magnify  the  name  of  the 
Lord,  who  maketh  them  that  dwell  together  in  die 
houfe,  live  In  peace  ;  whiift  all  are  looking  forward,  in 
their  degree  of  faith,  to  a  houfe  not  made  with  hands, 
eternal  in  the  Heavens,  where,  without  fin,  and  beygnd 
the  reach  of  temptation,  they  fliall  dwell  together. 

The  age  we  live  in  afibrds  us  inftances  of.  this  fort; 
and  were  not  a  defpicable  notion  of  Chrlfianiiy^  fo  com- 
monly entertained,  as  if  it  were  a  mere  ailent  to   certais! 


Chap,  S9.]  inwards  their  Parenls.  ^49 

articles,  or  a  fct  of  religious  ceremonies  ;  were  not  the 
Bible  character  of  a  Chrijlian  deemed  by  many,  much  too 
ftricH: ;  and  by  more,  an  unattainable  degree  of  perfedion, 
individuals,  and  whole  families,  in  great  numbers,  would 
become  altogether  fub]c(51:  to  the  power  and  grace  of  J^- 
fus  Chrijl^  and  walk  in  this  world,  even  as  he  alfo  wsdk- 
ed. 


A  PRAYER, 

Suited  to  the  SubjeB  cf  the  preceding  Chapters. 

O  LORD  God  and  Heavenly  Father,. 
have  mcrc>^  upon  all  families,  called  after  the  name  of 
thy  dear  Son.  Give  to  each  member  of  the  houfe, 
grace  to  obferve  and  do  what  thou  haft  commanded  them; 
Teach  fervants  to  do  their  work  with  all  fidelity  ;  free 
from  lloth  and  careleffnefs,  from  an  obftinate  and  ful- 
len  temper.  Give  them  wifdom  to  confider  their  condi- 
tion, not  as  any  difgrace  or  hardfliip,  but  as  the  place 
thou  haft  allotted  to  them.  Let  it  be  their  comfort  to 
knt^w,  that  by  doing  the  bufinefs  of  their  ftation  to  the 
Lord,  and  not  unto  men,  of  him  they  fliall  receive  the  re-' 
.ward. 

Be  favorable  to  all  heads  of  families.  Let  them  not 
be  high-minded,  unfeeling,  and  unreafonable  towards 
their  dependents.  Convince  them,  no  merit  in  them^ 
but  thy  all-wife  appointment  makes  the  fubordination  5 
not  that  the  rich  or  great  Ihould  be  frantic  over  their 
fervants,  but  add  abundantly  to  the  comfort  of  their 
lives.  O  give  them  to  abhor  the  meannefs  of  galling 
thofe  who  work  for  them,  by  violent  paflion,  or  treating 
them  with  contempt.  May  they  remember  they  alfo 
have  a  Mafter  in  Heaven,  who  is  no  refpccler  of  perfons  ; 
before  whom  both  rulers  and  fervants  muft  give  account 
of  their  behavior  to  each  other.  Infpire  all  who  prefide 
in  the  family  with  mildnels  and  mercy  towards  every  one 

Hh 


^50  The  Oufy  of  Children^  "^c.  [Sund.  39^. 

under  tlieir  roof.  .  Make  it  a  pleafure  to  tliem  to  comfort 
and  fupport  their  faithful  fervants  under  their  affli6lion?, 
•jvnd  give  them  grace  to  teach  them  the  fear  of 
the  Lord,  in  ^vhoie  hands  is  their  breath,  and  whofe  are 
all  their  ways. 

Teach  parents  to  regard  their  children  as  immortal  crea- 
tures cntrulled  to  their  care  to  be  brought  up  for  Gccl. 
When  they  fit  down  with  them  in  the  houfe,  and  when 
they  walk  by  the  way,  when  they  lay  down,  and  \\'hen 
they  rife  up,  may  they  fpeak  to  them  of  thy  power,  and 
glory,  and  the  mightinels  oi:  thy  kingdom.  Make  them 
vigil^Tit  and  refoh.ite  to  check  the  firil  fallies  of  their  evil 
temipers,  and  may  they  dread  nothing  more  than  being 
acceifaries  to  the  deftrudion  of  their  own  offspring  by 
profanenefs,  or  fenfuality,  or  want  of  concern  for  their 
falvation.  May  they  earneftly  call  upon  thee,  O  God,  to 
endue  them  with  wifdom  to  train  up  their  children  ia 
the  way  they  iliould  go.  Give  thy  bieiTing  to  the  rela- 
tion eftablillied  between  them  both,  that  parents  may  re- 
joice to  fee  their  children  growing  up  as  pleafant  plants 
before  thee,  and  children  have  reafon  in  tim.e  and  eterni- 
ty to  blefs  God  for  their  parents. 

Put  thy  fpirit  into  the  hearts  of  young  people,  that 
ihey  may  behave  with  all  reverence,  obedience,  and  love. 
Not  heedlcfs  when  infirucled,  rot  ftubborn  when  re- 
proved, not  ungrateful  to  forget  how  much  they  arc 
bound  to  requite  their  parents. 

(irant,  v/e  befeech,  O  Lord,  that  all  who  are  united  in 
the  bands  of  holy  wedlock,  may  live  in  tender  regard 
and  love  to  each  other,  and  teacn,  by^  their  own  example 
Sill  inferior  members  of  the  family  to  dUGharge  the  duty 
of  their  ftation. 

And  we,  of  this  family,  now  kneeling  before  thee,  beg, 
O  God,  we  may  be  forgiven  ;  for  Chriirs  fake,  all  the  in- 
flances  of  irreverence,  unkindnefs,  or  pafiion,  by  which 
we  have  offended  and  provoked  on^  another.  O  grant 
us  repentance  and  hearty  foryow  for  our  faults,  and  grace 
to  dwell  together  in  unity  and  godly  love,  that  when  we 
arc  calkd  to  appear  before  the  judgment  feat  of  Chrift,  we 
may  not  be  confounded.  We  afli  this  for  the  fake,  and 
through  the  interceilion  of  our  Lord  and  only  Savior  Je- 
fiis  Chrijl,     Amen. 


^AP.  40.].  On  Self-denial.  251 

SUNDAY    XL. 


eooooooo 


CHAPTER     XL. 
Qn  Sei.f-denial, 


False  teachers  court  tlic  favor  of  men, 
bvbafe  compliances -_ivith  their  corrupt  aiTeftions.  The 
TRUE  WITNESS  demands  the  facrifice  of  them  all  in  the 
plained  terms  :  Except  a  man  deny  hmfelf^  and  take  up  hu 
crofs  daily  and  foUoio  vie^  he  caymot  be  my  difciple. 

Self-denial  is  then  beyond  a  doubt  the  duty  of  evciy 
Chriflian,  But  in  what  inflaiices,  how  far  it  muft  reach, 
and  the  peculiar  motives  furnifhed  by  the  gofpel  to  deny 
felf,  are  points  of  ufeful  and  nccciTary  conlideration  :  be- 
caufe  Entliuiiails  always  place  rauch  of  iblf-denial  in  things 
abfurdj  frivolous,  or  equivocal.  And  fupcrftition  has 
bound  heavy  burdens  upon  men's  fhouklers  as  felf-denial 
little  regarding  at  the  fame  time,  thofe  noble  and  lubftan- 
tial  acls  in  which  it  really  coniiils. 

Each  of  thefe  points,  therefore,  fliall  be  difcuiTed,  and 
every  duty  to  himfelf,  which  the  Chrijlian  is  obliged  and 
enabled  to  difchars^e,  exnlained.  Self-cienial  originates  in 
the  corruption  of  our  nature  by  the  offence  of  Adavu 
Was  there  no  innate  propenfity  to  evil  in  all  his  ofKjpring 
(Chrifc  alone  excepted)  we  miglit  indeed  have  been  warn- 
ed not  to  debafe  our  dignity  by  a  compiianoe  with  eftab- 
liihcd  iniquity.  But  fuppofmg  we  poileflcd  untainted 
excellence  of  nature,  fo  far  would  this  be  from  felf-denial, 
it  would  be  the  hlHieft  felf-^j:ratirication.  In  this  cafe,  a 
total  itedfaft  oppofition  to  corrupt  manners,  would  be 
perfc(fh]y  undifturbcd  by  any  thing  of  a  contrary  tenden- 
cy within.  The  native  and  only  bent  of  the  foul,  would 
be  to  perform  duty  in  its  full  extent.  Thus  we  conceive 
it  muil:  ncceflarily  be  with  angels,  who  are  fent  forth  to. 


25S  On  Self-deniaL  [Sund.  40? 

minif^er  to  the  heirs  of  falvatlon,  and  muft  confequently 
fee  what  paffes  amongfl  men  j  for  to  fuppofe  it  is  by  felf- 
denial  they  abftain  from  the  pollutions  that  arc  in  the 
world,  would  deftroy  our  idea  of  their  perfection. 

But  our  prefent  condition  is  diredly  oppolite  to  that 
of  Beings  who  never  fell  from  God.  A  corrupt  biafs  pre- 
vails naturally  in  the  heart  of  man,  which  inftead  of  ap- 
.  pearing  deteftable  to  him,  as  it  ought,  is  cheriihed.  And 
fuch  pleafure  is  found  from  evil  indulgence,  that  the  facri- 
fice  of  it,  in  obedience  to  the  will  of  God,  is  compared 
by  him,  who  knew  what  was  in  man,  to  the  pain  of  cut- 
ting off  a  right  hand,  and  plucking  out  a  right  eye. 
For  though,  in  fa(ft,  our  happinefs  be  infeparable  from  u- 
niform  fabje^icn  to  the  divine  will,  yet  depraved  as  we 
are,  we  often  think  them  incompatable,  Plence  men  nat- 
urally fight  againft  God  for  what  they  fancy  are  their 
native  rights,  as  againft  a  tyrant  ;  nor  can  they  ever  fub» 
mit  to  him,  v/ithout  firfl:  doing  violence  to  their  own  ap- 
petites. 

This  being  our  natural  ftate,  the '  Lord  Je/us  Chriji  at 
fures  us,  without  referve,  that  if  we  ever  partake  of  his 
great  falvation,  we  muft  not  only  oppofe  the  wickednefs  of 
the  world,  but  thofe  inclinations  too  which  are  inter- 
woven with  our  frame,  properly,  therefore,  called  our- 
felves* 

Having  thus  briefly  remarked  the  origin  of  felf-denial, 
the  important  inftances  in  which  we  muft  practice  it,  arc 
in  the  next  place  to  be  conlidered. 

As  conftitution  makes  that  an  eafy  facrifice  to  fome, 
which  to  others  is  moft  painful ;  and  there  are  alfo 
fome  cafes,  wh@re  decency^  reputation,  and  v/orldly  in- 
tereft  lead  men  in  a  meafure  to  deny  themfelves  ;  and 
others,  where  the  grace  of  God,  and  pov/er  of  faith  muft 
operate  to  the  denial  of  ourfelves,  I  fhall  begin  with  the 
inftances  of  more  eafy  practice,  and  afcend  to  thofe  in 
which  the  Chrijiian  only  can  perfevere  to  the  honor  of 
God. 

Temperance  then  is  not  to  be  maintained  without  felf- 
denial  \  for  though  few  comparatively  are  infamous  for 
gluttony  or  drunkcnnefs,  yet  not  to  exceed  the  limits  of 
temperance,  is  matter  of  fome  diftlculty  to  moft  people. 


Chap.  40.]  On  Self-denial  255 

We  are  apt  to  approach  towards  excefs,  till  the  body  be* 
comes  a  clog  to  the  operations   of   the   mind,  and  de- 
light in  things  of  a  fpiritual  nature  is  abated,  if  not  dc- 
ftroyed.  Without  hurt  to  our  charaaer,we  may  indulge  at 
table,  till  we  can  relifli  nothing  but  what  fuits  an  indolent 
fpirit.     How  many  vanquiihed  by  this  low  appetite,  often 
difcover  and  oftener  conceal  their  vexation,  when  ignor- 
ance  or  negledl  in  the  kitchen  has  difappointed  the  full 
gratification"^  of  their  palate  in  the  parlor !  And  how  many 
fenfual  remarks  are  made  in  moil  companies,  upon  what  de- 
lerves  no  more  to   be  the  fubjecl  of  our   difcourfe,  than 
the  hulks  the  fwine  devour  !  Thefe  things  occurring  fo 
frequently,  prove  felf-denial  needful  eyen  at  our  common 
meals.     Indeed  he  who  receives  any  other   gratification 
than  health  and  hunger  will  make  the  common  provifions 
of  his  table  yield,  is  already  a  tranigrelTor,  and  has  given 
way  to  intemperance.     He  encourages  an  appetite  which 
will  fenfuahze  his  foul,  enthral  it  to  fleflily  pleaiure,  and 
of  courfe  render  him  averfe  to  fuffer  in  the  leaft  degree 
for  truth  and  confciencc  fake.    And  thofe  who  feed  them- 
felves   without  fear,  or  allow  themfelves  to  dwell  on  the 
dainties  of  the  table,  make  provifion  fbr  the  flefli.     So 
far  from  being  temperate  as  all  who  run   fucceisfully  iu 
the  Chrijllan  race  muft  be,  they  are  voluptuous  ;  incapa- 
ble of  making  the  leaft  progrefs  towards  Heaven,  till  they 
obey  the  command  :  Fut   a  knife  to  thy  throaty  iljou  mam 
given  to  appetite. 

As  we  muft  deny  ourfelves  the  pleadire  of  feaftingthe 
palate  with  meats,  no  lefs  carefully  muft  we  avoid  excefs 
in  drink.  It  is  neceilary  to  fpeak  in  the  fuileft  and 
cleareft  manner  here,  becaufe  this  carnal  indulgence,  ma- 
ny place  amongft  our  infirmities,  for  whicJi  honefty,  and 
generofity,  and  good  nature,  fufficiently  atone. 

The  proof  then  that  it  is  our  indifpenfiblc  duty  to  fub- 
due  every  inclination  to  drink  in  excefs  is  exceedingly 
ftrong  :  for  this  offence  carries  with  it  great  provocation 
©n  many  accounts.  In  every  inftance,  it  is  a  waft<foi 
that  plenty  which  God  dcfigned  fhould  fupply  the  wants 
of  men.  Contrary  to  reafon  and  humanity,  you  by  ex* 
ceffive  drinking  inflame  your  body,  whilft  others  piiie  a^ 


334f  On  Self-denial  [Sunb.  4Q* 

way,  dcilitute  of  the;  neceffaries  of  life.  You  fwallow 
down  pernicious  draughts  in  your  caroufmg,  which  prop^ 
crly  applied  would  revive  the  health  of  thofe  who  lan- 
guiili  in  want  of  fuch  a  cordial. 

Had  you  a  numerous  offspring  fettled  in  adiftantland, 
fome  of  whom  had  great  abundance,  whilft  the  reft  Vv'erc 
deilitute,  without  any  fault  of  theirs,  what  manifold  grief 
and  indignation  would  you  feel,  to  hear  the  former  con- 
fumed  their  abundance  in  exccfs,  refuling  to  relieve  the 
neceflities  of  their  own  brethren  I  Yet  this  is  always 
done  in  the  fight  of  our  comm.on  Father,  v.  hen  men 
wafte  on  the  gratification  of  a  bafe  appetite,  what  might; 
have  fed  the  hungry  and  cloathed  the  naked.  Even  al- 
lowing the  intemperate  drinker  is  rich,  his  condu6l  is 
cruel  towards  thofe  who  are  in  want  before  his  eyes,  or 
fo  near  him,  that  if  he  was  not  wilfully  deaf  or  blind,  he 
muft  hear  their  groans,  and  fee  their  diftrefs. 

But  when  a  man  is  poor,  or  his  income  only  fuiUcient 
by  frugal  management  to  fupport  his  family,  excefiive 
drinking  in  this  cafe,  is  a  crime  ftiU  more  black  ;  for  he 
tramples  upon  natural  aflecfdon,  and  whilft  taking  his 
cups,  is  ftripping  his  children  of  their  garments,  and 
fnatching  the  bread  from  the  mouths  of  his  almoft  fam-. 
iflied  family.  Though  his  befotted  companions  falily  and 
ftupidly  call  him  no  one's  enemy  but  his  own,  he  is 
in  truth  the  worft  of  foes  to  his  ov/n  hoiTfhold  ;  and  the 
Father  of  us  all  looks  dov/n  upon  no  one  more  daringly  in 
rebellion  againft  the  law  ot  love  than  the  drunkard,  or 
more  afilicling  to  thofe  v/lio  are,  alas  !  his  near  relations.. 

Further,  our  reafon  is  an  ineftimable  gift  from  God. 
It  renders  us  capable  of  receiving  knowledge  from  his 
v^ord  and  works  here,  and  of  enjoying  his  love  forever. 
We  are  happy  in  ourfelves,  and  uiefui  to  others,  juft  in 
proportion  as  our  reafon  is  improved  and  fan£lifycd  by 
divine  grace.  Accordingly  the  lofs  of  our  reafon  is  uni- 
verfaiiy  judged  to  be  theforeft  calamity  which  can  befall 
us.  What  a  crime  then  muft  it  be  to  fufpcnd  wilfully 
the  exercife  of  reafon,  and  becom.e  incapable  of  knowing 
what  we  either  fay  or  do  r  We  are  commanded  to  fct  a- 
watch  before  our  mouths,  as  thofe  who  muft  give  an  ac- 
count of  every  idle  w^ord  we  fpeak.     What  more  auda* 


drfAP.  4a]  OnSelf'deniaL  2ii 

cious  contempt  of  this  command,  than  for  a  man  to  in- 
toxicate himfelf,  till  there  is  nothing  fo  foolifli,  abufive, 
filthy,  or  blafphenious,  but  he  will  utter  it  ? 

Beildes,  duty  requires,  that  every  appetite  be  brought 
into  fubjedion  to  Chrift.  What  a  daring  violation,  to 
inflame  your  paflions  by  exceffive  drinking  !  Yet  this  is 
infeparable  from  intemperance.  It  increafcs  pride  ^and 
infpires  infolence,  from  whence  come  quarrels  and  imnla- 
cable  hatred.  It  often  feparates  between  deareil  friends^ 
hurrying  them  into  duels,  and  bloody  tranfports  of  re- 
venge upon  each  other.  Lull  alfo  it  excites  to  the  utmofl 
degree.  ' 

So  provokhig  an  abufe  of  plenty,  fo  Ihameful  a  vio- 
lence committed  upon  our  reafon,  fo  daring  an  act  of  re- 
bellion againft  the  governrneat  of  God,  muil:  certainly  ex- 
ciu4e  all  who  die  under  the  guilt  of  it,  from  his  favor. 
The  fcripture  abounds  with  denunciations  of  punifliment 
to  be  inflid:ed  on  drunkards,  and  on  all  who  inflame 
themfelves  with  wine.  I  Ihall  produce  but  one,  it  is  i\kh 
ly  decilive,  and  enough  to  make  their  blood  run  cold,  a« 
gainft  whom  it  is  pointed. 

But  if  that  evil  fervant  jhall fay  in  his  hearty  My  Lord  de* 
layeth  bis  coming  :  and  JImII  begin  to  f mite  his  fellou^fervants, 
and  eat  and  drink  zvith  the  drunken^  the  Lord  of  that fervant 
(hall  come  in  a  day  ivhen  he  looketh  not  for  him^  and  in  an 
hour  that  he  is  not  aware  of  and  flmll  cut  him  af under ^  and 
appoint  him  his  portion  with  the  hypocrites  \  there  fh all  be 
weeping  aiid  gnafhing  of  teeth.  Mat.  xxiv.  48. 
.,  Not  only  the  prefent  evils,  therefore,  which  intemper- 
ance draws  after  it,  but  the  final  doom  of  this  ihameful 
fin,  are  revealed  in  fcripture  to  alarm  our  fears,  and  give 
us  full  proof  of  their  mifery,  who  areenflaved  by  love  of 
wine. 

So  that  either  we  muft  utterly  fubdue  it,  or  give  up 
Heaven  and  God.  But  as  the  thought  of  lofing  his  fa- 
tror  is  worfe  than  death  to  every  real  Clmftlan^  it  follows 
that  however  he  may  naturally  incline  to  excels  in  drink- 
ing,  or  company  tempt  to  it,  or  worldly  advantage  allure, 
as  a  recommendation  to  the  intemperate,  he  will  perfe- 
vere  in  a  courfe  of  fobriety,  and  whether  he  eats  or  drinks, 
take  care  by  no  means  to  difpleale  his  God. 


.f5S  9nthc  Shi  of  Leivdnefsc  [Sund.  41  • 

SUNDAY    XLL 


•♦OO0  00O00  09C0* 

CHAPTER     XLL 

On  the  sin  of  Lewdness. 


Every  Chrijilan  muft  deny  the  irregu- 
far  gratification  of  his  love  for  v/oman,  to  which  deprav- 
ed nature  violently  impels  ;  becaufe  this  paffion,  though 
neceflary  for  the  propagation  of  mankind,  and  ufeful  in 
wedlock  to  feveral  excellent  ends,  yet,  unlefs   rellrained 
Jind  governed  by  the  law  of  God,   it  proves  one  of  the 
vileft  feduccrs,and  a  fource  of  evils  extenfive  and  beyond 
number.    What  time,  parts,  and  influence  are  proftituted 
through  the  impulfe  of  luft  to  inveigle  and  debauch  the 
innocent !  Men  of  liberal  education  and  fineft   fenfe  will 
be  guilty  of  what  fliocks  every  mind   influenced  by  the 
fear  of  God,  or  compallion  for  their  fellow-creatures  5 
guilty  of  laying  in  wait  to  gain  advantage  in  an  unwary 
moment,  by  vile  deceit,  over  a  heedlefs  virgin  ;  of  bring- 
ing her  to  indelible  Ihame,  and  loading  her  parents  alfo 
with  hopelefs  grief !  guilty  of  offering  to  the  ruined  ob- 
je<5l  of  their  luil,  an  injury,  which  if  done  to  a  iifler  or 
daughter  of  their  own,   they  would   inflantly   revenge 
with  the  point  of  the  fword.     Infligated  by  their    luft 
they  will  open  the  way  to  adulterous  commerce,  and  all 
its  train  of  mifchiefs,   by   feducing   unmarried  women 
who  too  feldom  prove  chafle  in  wedlock,  when  they  have 
been  debauched  before.     They  will  be  guilty  of  contrib- 
uting to  fill  the  world  with  whores,  at  once  its   fm  and 
fcourge  ;  creatures  abandoned  to  every  det  eft  able  temper 
and  pra(Sice  ;  cruel,   remorfelefs,  corrupters  of  youth  ; 
plunging  them  into  defperate  courfes,  till  they  are  cut  off 
liy  the  hand  of  juftice^ 


Cha?.  41.3  OniheSmofLeivdnefs.  ^si 

Thefe  cOnfcquences,  in  a  Icfs  or  greater  degree,  are  fure^ 
to  follow  the  unlawful  indulgence  of  our  natural  appe- 
tite for  women.  Yet  thefc  make  only  a  fmall  part  of 
the  evils  which  flow  from  fornication.  No  pen  can  de- 
fcribe  fully  what  the  foul  fuffers  by  it.  When  fenfe  of 
duty  or  modefty  remain,  the  firfl  commifiion  of  this  fin 
is  punifhed  upon  the  fpot  with  the  horror  of  a  guilty 
mind.  By  frequent  repetition,  all  fertfe  of  religion  is  ex- 
tinguiflied,  and  all  intercourfe  with  God  ceafes.  The 
company  of  men  hardened  in  the  practice  of  lewdnefs  is 
fought  after  as  a  refuge,  till  the  fecret  offender  againft 
challity  contra(fi:s  a  brow  ,  of  brafs,  and  becomes  firit  an 
abjecl  flave  to  luft,  and  then  an  infamou?  pleader  in  its 
defence  ;  his  confcience  is  feared,  the  captive  hugs  hift 
chains,  and  glories  in  his  Ihame.    ... 

Add  to  this  catalogue  of  dreadful  evils,  the  bloody 
quarrels  amongft  the  lewd,  and  the  murders  which  they 
are  led  to  commit ;  murder  of  children  yet  unborn,  load- 
ing the  mind  with  guilt,  and  imbittering  life  beyond  con- 
ception ;  murder  often  of  the  new-born  babe,  w^hieh  the 
law  avenges  by  the  infamous  death  of  its  fanguinary  par« 
ent.  ,     , 

Inftead,  therefore,  of  faying  (as  libertines  impudently 
fpcak)  where  is  the  harm  of  taking  a  little  pleafure  out 
of  the  way,  you  will  perceive,  that  thieVes  and  robber^ 
are  harmlefs  and  honorable  too,  compared  with  the  lewd^ 
becaufe  injuries  from  thefe  open  foes  have  very  foon  an 
end,  in  moft  inftances  are  borne  with  eafe,  and  inay  be 
redreffed,  neter  ftriking  at  our  iminortal  intereft.  But 
the  feduccr  of  a  female  deftroys  her  reputation,  tears  her 
away  from  her  family  and  friends,  banifh^s  her  frotn  the 
fociety  of  virtuous  women,  entangles  her  in  the  bloom 
of  her  years  in  the  fnare,  Which  will  foon  drag  her  down 
from  her  life  of  pleafure  to  a  condition  below  brutality, 
the  condition  of  a  proftitutc.  So  that  the  very  mention 
or  even  remembrance  of  her  name  Ihall  afreih  excite 
grief  in  her  family  and  relations,  grief  unaffuaged  by  the 
leaft  ray  of  hope  in  her  death,  or  after-ftate. 

Upon  this  fair  reprefentation  of  the  cafe,  aik  now  any 
young  woman,  in  the  ufe  of  her  reafon,  into  whofe 
iiands  ihe  had  better  faB>  into  thofe  of  the  lewd,  th^  (^^ 
I  i 


9.5^  Qn  the  Sin  ofLcvfdnefi,  [Sund-;  41, 

feoneft,  or  the  robber  ?  Into  their  hands,  f he  would  fay^ 
vyh-^  will  only  take  niy  property,  and  fill  .me  \rith  mo- 
rn^ntary  ;terrprs  ;^  Rot  >  into  the  libertijiie's,  who  will 
plupgo  ^tie  into  infamy^  iingcring  wpetchcdnels,  abandon- 
ed, vice,  and  eternal  m^iery.  Sucii  peits:  to  fociety  are  men 
of  gallantry  and  pleafurf  i  How  aftoniiliing^,  that  ruin  of 
virgins,  diihanor  of  families,,  heart-breaking  injuries  done 
to  worthy  aged  parents,  with  a  variety  of  crimes,  the 
certain  effeels  pf  uncontroled  lull,  ilrould  be  lightly 
palled  over  as  nothing  vile,  under  the  magic  name  of 
love  and  gallantry  r  When  will  a  public  fpirit  and  gener- 
ous concern  to  prevent  fuch  heavy  woes,  excite  men  to 
brand  every  ^Koxdk  fpokcn.  in  favor  of  lewdnefs,  as  they 
clo  what  is  ii3oken  to  leffen  our  abhorrence  of  perjury 
and  affailination  ?  When  will  men  have  underftanding  ta 
perceive,  that  the  natural  appetite  for  women,  under  the 
law  of  God,  is  like  a  river  in  its  channel,  a  perpetual  blell° 
ing  ;  but  buruing  that  facred  bank,  becomes  a  wailing 
flood  \  and  tliat  lie  never  more  tenderly  conllilted  the 
good  of  liis  rational  creatures,  tli-an  in  abfolutely  forbid- 
ding every  degree  of  lewdnefs. 

Though  there  be  little  reafon  to  hope  this  public  fpirit 
will  take  place, 'the  fcripture  prefents  every  young  man 
with  tiic  rife^  progrefs,  and  fatal  end  of  fornication,  con- 
traflinfr  ti?^^m  with  the  various  allurements  which  lead 
us  into  that  fiu.  There  the  lips  of  the  harlot  are  painted 
dropping  fweets .  as  the  honey-comb,  and  her  mouth 
Imoother  than,  oil,  but  inftahtlvt  to  quench  the  rifing  of 
an  impure  defa-e,  her  end^  v/e  are  taught  of  God,  is  hitter 
as  worm-i^jood^  and jharp  a/^  a  Hvo-edgedfword^  Prov.  v.  3,  4» 
The  limplc  young  m.an  fiie  invites  to  take  his  iill  of  love 
till  the  m.prnin^;  but  the  treacherous  offer  is  imimediate- 
ly  laid  bare,  anahnder  the  thin  veil  of  mxomentary  joy^ 
is  difcovered  an  upbraiding  confcience,  pouring  out  that 
iad  confeillon,  Ihiv  have  1  hated  injiruciion^  and  my  heart 
defpifed  reproof  ! 

"FurthervlefG  brutifli  love  of  plcafare  fliould  tempt 
young  men  to  fancy,  they  may  eauly  retreat  after  yield- 
ing a  little  to  lull,  or  that  fimple  fornication  i?  not  a  im 
of  high  provocation,  God  has  empiiatically  expofed  botk 
thcf^  falfe  ccnclufions.     He  (the  lewd  young  man)  goctk 


Chap.  41.]  OuthchmofLewdnep^  Vl5^ 

efterherflraighfivay^  ds  aii  ex  gcethjo^thefdughter^'cr  as  '41 
fod  io  the  cor  reef  1071  of  thcjlocks  (utterly  flupid  and  incor- 
■Jrigible,)  //'//  a  dart  firiktih  throu^ff  hjs  Ih'cr  ;  as  a  bird  haft-^ 
cth  to  the  fnarc^  ond  hmuctb  7iot  fbat  it  is  for  his  life,  Prov. 
Vii.  Why  ivilt  thou  einhviKC  the  b(foni  ofajtt^arv^ar  F  lor  the 
ivays  cfa  man  are  before  the  exes  of  the  T^rd^  and  he  fonder- 
cth  all  his  doir.gs.  His  czvn  iniqitiiies  f:)aU  take  the  wicked 
himfclf^and  he  fJjall  be  holden  'icith  the'  cords  of  his  fins^  he 
fhall  die  without  inftriiflio7i^  and  in  the  greatncjs  of  his  folly  he 
Jhall  go  afray.     Prov.  v.  20. 

To  finifli  tlie  teftimony  publiHied  In  the  Old  Tcfcii- 
ment,  againft  tins  fm,  take  notice  that  tJie  whore  and 
fodomite  are  condemned  in  the  fame  fentence  ;  to  teach 
•QS,  I  apprehend,  to  what  horrid  lengths  in  wickcdnefs, 
lewdnefs  will  lead,  therefore  both  ought  to  Le  detcfted* 
There  fl:)all  be  no  whore  of  the  daughters  cflfrael^  nor  fodom^ 
ite  of  the  fons  of  Jfrael,  Deut.  xxii.  9A. 

This  ought  to  filence  the  ignorance  of  foolifii  men^ 
who  wax  confident  in  defence  of  fornication,  from  a  no- 
lion  that  it  is  condemndexl  only  in  two  or  three  parages 
in  the  New  Teftament, 

Were  it  fo,  this  \^'onld  be  fufUcient  ;  for  a  finglc  decla- 
ration from  God  of  his  wilL^  claims  from  us  no  Icfs  re- 
gard and  obedience,  than  if  it  wns  often  repeated.  But 
■inttead  of  a  paifage  or  tVv'o  only  in  th.e  Nev/  1  eftament, 
which  abfolutely  condemn  fornication,  no  fm  can  be 
named  (contempt  of  Chrift  crucified  excepted)  wliicji  is 
mentioned  fo  often,  or  more  ilrongly  marked  as  the  ob- 
jecl  of  God's  wrath.  Our  almighty  Judge  not  only 
ranks  it  with  cringes  of  the  cjeepeii  dye,  Mat.  xv.  1 9. 
Mark  vii.  21.  but  his  great  apoftle  il^arcely  writes  an  cpif- 
tle  without  fome  alarciing  prohi])ition  againft  it.  In 
one  place,  he  beautifully  oppofes  the  benevolent  gratiuca- 
tion  of  our  natural  appetite  in  a  lawful  way,  to  their  ter- 
rible condition  who  live  in  lewd  commerce  with  wo- 
inen  :  Marriage  is  honorable  in  all^  and  the  bed  iindcfled  ; 
'hut  whoremongers  and  adulterers  God  will  judge.  Keb.  xiii. 
in  another,  he  not  only  affirms,  that  adultery,  fornica- 
tion, lafcivioufncfs,  and  uncleanr^fs,  arc  the  works  of  the 
flefli,  of  our  corrupt  nature,  but  with  remarkable  vehe- 
mence he  prcHes  us  to  lay  it  to  heart  as  a  certain  truths 


:j{60.  ^^i  ihefm  oftewdnefu  ^unb.  41. 

that  thefe  things  abfolutely  exclude  men  from  Heaven  ; 

Of  the  which  I  tell  you  before^  as  I  have  alfo  t eld  you  in  fivie 
fq/iy  that  they  which  dofuch  things  Jhall  not  inherit  the  Jdng- 
domofGod.     Gal.  v,  21. 

In  his  judgment,  lewdnefs  ought  to  have  no  exiilencc 
within  the  pale  of  the  Chrijlian  church.  Fornication  and 
all  imcleannefs ^  let  it  nqt  be  once  mentio7i€d  amongjl  yoi(^  as  be- 
Koraeth  faints.  For  this  ye  knew,  that  no  whoremonger^  nor 
unclean  perfon,  hath  any  inheritance  in  the  kingdom  of  ChriJ}^ 
^nd  of  God.  Ephe£  v.  And  left  the  plaufible  pleadings 
for  luft,  (in  which  libertines  of  line  parts  are  fo  expert) 
ihould  leduce  any  weak  believer  to  fancy  lewdnefs  may 
be  praclifed  with  impunity,  this  awful  caution  is  given  : 
Let  no  man  deceive  you  with  vain  words  ;  for  becaufe  of  thefe 
things  cometh  the  wrath  of  God  upon  the  children  of  difobedi- 
ence.  Be  not  ye^  therefore^  partakers  with  thenu  Ephef.  v. 
The  fame  doctrine  is  ftrcngly  enforced  on  the  Chrifiiam 
at  Theffdlonica  :  This  is  the  will  ofGod^  even  your  fandifica- 
iion  that  you  Jhould  abdain  from  foryiication^  that  every  one  of 
^'oujhould  know  how  to  po£efs  his  vejfel  in  fanclification  and 
honor y  not  in  the  lujl  of  concupifcence  as  the  Gentiles ^  which 
know  not  God  ;  for  God  hath  not  called  us  to  uncleannefs,  but 
.wito  holinefs.  He^  therefore^  that  defpifcth  (what  is  laid  of 
the  fm  and  danger  of  lewdnefs,  and  the  duty  of  chaftity) 
defpifcth  yiot  man  but  God,  • 

In  his  epiftle  to  the  Chrifiians  2\  Corinth^  a  city  infam- 
ous to  a  proverb  for  lewdnefs,  he  infpires  the  believers 
in  Chrift  with  a  horror  of  that  fin,  by  teaching  them  it  is 
3.  dreadful  profanation,  and  the  worft  kind  of  facrilege  to 
turn  a  temple  confecrated  to  God  (and  fuch  the  Chri/iian 
is)  into  an  habitation  for  the  fpiritof  unclennnefs.  Know 
ye  7iot  that  your  bodies  are  the  ?nembers  of  Chrijl?  Shall  I 
then  take  the  members  of  Chrifl,  and  make  them  the  incnibcrs 
cf  a  harlot  ?  God  forbid.  What  know  ye  not  that  your  body 
is  the  temple  of  the  Holy  Ghofl,  which  is  in  you^  which  ye  have 
of  Gody  and  ye  are  not  your;  own  ?  1  Cor.  vi.  Te  are  the 
temple  of  the  living  God  ;  whofo  defleth  the  temple  of  God^ 
him  will  Goddefiroy,  A  fentence  twice  confirmed  by  St. 
*John  in  the  book  of  Revelations  ;  for  whoremongers  he 
declares  are  ihut  out  of  the  gates  of  the  heavenly  city. 
Rev,  xxii.  15,     Whoremongers  have  their  part  affigncdl 


Chap.  41. j  ^n  the  Sin  of  Lcji'dncf^.  «61 

them  in  the  lake  which  burne^h  with  fire  and  brmiftonc, 
which  is  the  fecond  death.  Rc^j,  xxi. 

Sum  up  now  what  has  been  advanced  in  proof  of  the 
evil  and  finfulneis  of  lewdnefs,  and  you  inuR  be  convinc- 
ed how  much  it  is  the  duty  of  every  ChriJUan  as  he  loves 
God,  reverences  his  word,  and  values  liis  own  falvation, 
to  deny  himfelf  in  every  propcnfity  he  may  feel  to  in- 
dulge unlawfully  his  natural  appetite  for  women,  and  to 
flee  from  fornication,  as  he  would  from  the  face  of  a  fcr- 
pent.  * 

Know,  therefore,  that  you  muft  come  to  this  deter- 
mination,  either  to  trample  upon  the  Chryiian  revela- 
tion, and  renounce  every  hope  built  upon  it  of  finding 
mercy  from  God  ;  or  to  mortify  your  members,  which 
are  upon  earth,  fornication,  uncleannefs  ;  at  all  times  af- 
fured,  tliat  this  fin  alone  (fuppofmg  it  could  pofilbly  con- 
fifl  with  the  obfervance  of  Chrijlian  duty  in  other  ref- 
pccls)  will  drown  the' foul  in  perdition.  This  full  per- 
fualion  of  the  fm  of  fornication  is  abfolutely  neceifary  to 
fecure  young  men  on  their  entrance  into  the  world  from 
what  is  generally  the  fn'fl  inilance  of  premeditated  rebell- 
ion againil  God,  and  the  firll  means  of  riveting  on  the 
fmner,  that  chain  which  drags  down  its  thoufands  to  the 
prifon  of  heil. 

Further,  whenever  any  end  is  propofed,  or  duty  en- 
joined, the  means  necellary  to  attain  the  one,  or  perform 
the  orlicr,  are  tacitly  included  in  the  general  precept  ; 
and  Y/hatever  renders  the  practice  of  duty  fo  very  preca- 
rious, is  alfo  virtually  forbidden  where  it  can  be  avoid- 
ed. From  this  felf  evident  truth,  every  ChrijJia??.  mufl 
carry  his  fclf-denial  much  beyond  a  mere  abftinence 
from  the  grofs  ails  of  fornication  and  uncleannefs.     "We 

*  It  i.snecefTr^ry  that  all  young  perions  in  a  linj^lc  ftate  fliould  deeply  por-i 
dcr,  thefe  arguments;  btcaule  lewdners  has  a  party  in  its  f  ivor  from  our 
conllitution.  Numerous,  and  loud,  and  darin;:  arc  thole  who  pica*  for  -wd- 
nefs.  Toluch  a  ihockin^  height  is  this  attempt  carried,  that  chaAit/  is  gen- 
erally regarded  as  impradicable,  exctptin  fcraaics,  vho  with  >ut  thc'repn'a- 
tion  of  it  would  never  be  received  into  famifies  of  fadiion.  By  t'v's  n.'a'«», 
felf-d-nial  againft  the  impulfes  of  lufl  is  acconnled  a  grierons  tafk,  and  the 
Bible  which  enjoins  it,  an  odious  book.  Thus  mrn's  pafiionn  nre  warmly- 
engaged  to  fi.::ht  againit  God,  whofe  word  i"o  loudjy  proclaims  the  tvil  tf 
their  davling  lull. 


262  Chi  the  Sin  of  Lewdnefs.  [Sund.  41 , 

may  abftain  thus  from  prudence  and  fclf-confiderations. 
without  any  love  of  purity.  A  Chrijlian  niuft  refolute- 
ly  fliun  all  incitements  to  unchafte  dciires  ;  imitating  the 
example  of  Joh^  who  would  not  fo  much  as  fuiFcr  his  eyes 
to  fix  on  any  object  that  might  prove  a  fnare.  Our  Lord 
confirms  the  wifdom  and  enjoins  the  necefTity  of  this  vig- 
ilance, by  branding  as  the  adultery  of  the  heart,  the 
looking  upon  a  woman  to  luft  .after  hen  llie  temper  of 
our  heart  ftamps  our  character.  No  one,  therefore,  is 
cha^e  who  clieriflies  unclean  thoughts,  or  can  fuifer  a 
wanton  idea  to  refl  upon  his  mind,  or  a  found  exciting 
it  to  play  on  his  ear  ;  for  a  rene\^ff  d  mind  endued  with 
filial  fear  of  God,- and  knowledge  of  iin  lias,  at  leail:,  as 
much  delicacy  rcfpeding  what  is  bafe  and  filthy,  as  fine 
breeding  infpires  refpecting  polite  behavior.  A  gentle- 
man is  not  only  free  from  the  coarfe  manners  of  a  clown, 
but  from  ever^^  thing  approaching  to  luch  rudeneis  :  and 
a  true  Chrijiian-y  fired  with  love  to  God,  and  ambition  to 
walk  worthy  of  his  kingdom  and  glory,  will  cultivate 
purity  of  heart  with  ail  care,  and  avoid  as  infeclious. 
every  pcrfon,jeil:   or  obje6l   favoring  oflafcivioufncfs. 

Here  then  a  noble  province  opens  for  Cbriftian  felf-de- 
nial !  Here  the  fpi ritual  warfare,  of  the  vvhole  clnirch  of 
Chriil  in  condemning  and  oppofmg  every  fafinionable 
way  intended  by  the  world  to  gratify  lewd  dcfires,  is 
moil  confpicuouG.  Of  this  kind,  are  wanton  glances  of 
the  eye,  that  index  to  what  paffes  within  ;  the  melody 
of  amorous  fongs,  the  double  entendre,  mixed  dancings, 
love  novels,  nncl  above  all,  fcage  plays.  For  in  this  amuie- 
mcnt,  which  (in  defiance  of  common  fenfe  and  experi- 
ence, no  lefs  than  our  ChrUtinyi  faith)  the  world  will 
maintain  is  innocent  ;  in  this  amufemcnt,  vv^hatcvcr  can 
corrupt  the  ir-ind  is  fet  oil  to  the  greateit  advantage* 
Every  lewd  allunon  receives  ilrong  emphafis  from  the 
adlor's  air  and  voice,  whilfl  the  greater  part  of  the  audi- 
ence exprefs  aloud  the  filthy  joy  it  gives  them.  And  if 
a  piece  untainted  with  an  obfcene  tincfure  fliould  gain 
admittance  on  theftasre,  the  houfe  muft  fiiil  have  their 
prurient  humor  gratified  in  the  epilogue  or  farce,  by  in* 


Chap.  41.3         0?i  S^If -denial  refpeBingy  isfc.  203 

nucndos,  .  that   our  chief  pleafure  confifts   in   what  -^e 
know  naturally  with  the  brute  beafts.  * 

To  Hve  in  this  world  in  direct  oppoiition  to  its  favor- 
ite talle,  and  preferve  chaflity  of  mind,  is  a  noble  felf- 
denial  faith  in  Chrift  eifecls,  and  an  indiipeniablc  duty  in 
all  his  difciples. 


■J L. 


SUNDAY    XLIL 


aoooooooocooooo 


CHAPTER     XLIL     , 

-  Qn  Self-denial  refpedin^  the  Love  of  Money, 

>  ■ 

Corrupt  felf  mud  be  denied  in  its 
propenfity  to  covetuoufnels,  which  is  in  us  all :  lince  we 
are  all  naturally  defirous  of  wealth,  and  place  much  con- 
fidence in  it.  Commerce  and  cuflom  perpetually  chcrifh 
this  evil  deflre,  and  the  world  fees  nothing  wrong  In  be- 
ing intent  to  gain  as  much  as  is  poflible  with  a  fair  char- 
acter. By  this  means,  what  at  firft  fetting  out  in  a  trade 
oi:  profefiion,  was  no  more  than  an  innocent  defire  of 
providing  honeflly  for  ourfelvcs  or  family,  foon  degener- 
ates into  inordinate  affeclion,  and  a  very  wicked  paffion, 

♦  ;5ome  raay  condemn  this  ccr.fiire  of  the  fchool  of  virtue,  which  the  ftage 
is  often  (o«<;  would  think  ironically)  called,  as  harlh  and  malignant ;  yet  it  is 
fupportcd  by  Ibme  of  tfee  world's  great  and  favorite  writers.  Archbi/liop 
Tillotfon  v/as  never  thought  rigorous  or  enthufiaftic.  Let  thofe  who  plead 
for  this  fafnionabie  arniifcment  hear  what  he  haa  publiihed  on  the  fabje(5t,  and 
b'.lifh.  and  repent,  or  avow  their  infidelity. 

"  A.3<heftage  no*r  is,  plays  are  intolerable  atd  not  fit  to  be  permitted  in 
V  any  civilized,  much  kis  Chrifliun  nation.  They  do  moft  notorioufly  minif- 
*•  tcr  both  to  infideiiiy  and  vice.  By  their  profanencfs  they  are  apt  to  in- 
♦'  Hill  bad  principles,  and  by  tueir  Icwdnefnto  diCpofc  to  lewd  and  difTolute 
*'  pratJtice  ;  therefore  1  do  not  fee,  hn^jj  any  per'on  pretending  to  mtnetj  and 
"  virtue^  and  //peciallj  to  the  pure  and  holy  religion  of  our  blejjed  Saiiour,  can, 
*'  without  great  v?niit  and  optn  contradidionlo  hishoiyprofeflion  h^prejent 
*'  at  fuch  lewd  and  immodeft  plays,  much  lefs  frequent  them,  as  too  many  do, 
"  who  would  yet  take  it  very  iU  to  be  OiuS:  out  ot  tne  communion  of  Chrijt^ 
**  iansi  2-5  they  certainly  would  have  been  in  the  firft  ages  of  ChriftianityJ 
Sermon  on  the  Evil  o/cerrupt  Cummunictition, 


ib4f  On  Self-denial  re/petting  [Sund.  42. 

The  propenfity,  therefore,  to  love  money,  a  Chrijlian 
toafl  reiift  in  its  firft  motions  ;  becaufe  oppofite  to  the 
temper  of  mind,  which  is  to  govern  him,  and  a  contra* 
diction  to  his  fituation,  who  is  a  Granger  on  earth,  ftand- 
iiTg  in  expe6tation  of  an  immediate  reparation  from  all 
things  vifible.  But  this  propenfity  to  love  money,  unlefs 
denied,  will  foon  benumb  all  feeling  of  futurity,  and  fuf- 
fcr  you  to  think  of  nothing  intenfely  or  with  dclight,but 
\vealth  and  its  advantages,  utterly  excluding  all  juft  ideas 
of  religion,  which  inlpire  love  of  God  and  man,  and  give 
vidory  over  %^'orldly  lufls. 

Befides,  the  gofpel  is  intended  to  eftablifh  all  who  re- 
ceive it  in  full  resignation  to  the  will  of  God,  every 
where,  and  in  all  things  inftru(^ing  us  both  to  be  full 
and  to  be  hungry,  both  to  abound  and  to  fuffer  need; 
But  a  covetous  Ipirit  can  conform  to  the  will  of  God  on- 
ly fo  long  as  his  providence  fmiles  ;  in  adverfity  it  mull 
fret  and  murmur.  The  gofpel  teaches  us  to  have  our 
whole  confidence  and  delight  in  God,  as  our  chief  hap- 
pinefs  ;  but  love  of  money  foon  brings  a  man  to  conclude, 
gold  is  the  God,  whofe  prefence  is  the  richeft  bleifing, 
and  want  of  it  the  heavieft  curfe.  ^  The  gofpel  is  given 
on  purpofe  to  raife  our  delires  \<ith  increafmg  fervor  to- 
wards God,  to  fix  our  atTe(ftions  with  immoveable  fled- 
faftnefs  on  things  above,  and  to  engage  us  in  the  conftant 
purfuit  of  them  v/ith  an  ardor,  in  fome  degree  fuited  to 
their  worth.  The  love  of  money  is  incompatible  with 
love  to  God,  or  any  other  idea  of  happinefii  in  being 
Vv'ith  him,  tlian  as  a  refuge  from  punilhment,  when 
death  comes,  and  Our  idol  fails. 

To  mention  only  one  inllance  more  of  the  contradic- 
tion the  love  of  money  bears  to  the  ftate  of  a  ChrijUan  : 
it  hardens  the  heart  againft  the  poor  and  needy.  Through 
fear  of  leflening,  or  defire  of  increafing  our  treafure,  it 
Vvrill  {hut  up  our  bowxls  of  compallion,  till  we  leave  our 
own  ilefli  to  ftruggle  with  ficknefs  or  want,  and  to  die 
tmairifted  by  us,  though  it  be  in  the  power  of  our  hands 
to  relieve  them.  Directly  oppofite  to  this  felfiflmefs,  is 
the  difpofition  of  a  Chrijlian.  He  is  liberal  and  gener- 
ous, remembring  with  joy,  it  is  the  will  of  God,  that 
thofe  who  are  rich  Qiould  be  bounteous,  andthofe  who 


Chat.  42 J]  the  Lovt  of  Monef»  26'i 

have  little  fliould  gladly  give  of  that  little,  that  there  may 
be  no  want  amongll  his  creatures.  In  thefe  feveral 
views,  the  contrariety  which  the  love  of  money  bears  to 
the  temper  of  a  Chrijlian^  refpe<^ing  God  or  man,  is  glar- 
ing ;  and  the  duty,  therefore,  of  felf-denial  in  fubduing 
every  propenlity  to  it,  indifputable. 

To  enforce  the  pradice  of  this  felf-denial,  it  is  ncccfTa- 
ry  to  explain  the  nature  of  that  covxrtoufnefs,  fo  much 
condemned  in  God's  word.  It  is  not  of  the  fcandalom 
kind  ;  it  may  rule  the  heart  of  a  man  eftcemcd  very  ex* 
cellent  in  the  ^juorld.  The  covetous,  whom  the  Lord  ab- 
hors, Pf.  X.  are  the  very  perfons  of  whom  the  wicked 
Ipeak  well.  But  no  one  fpeaks  well  of  thofe  whofe  love 
cf  money  makes  them  fraudulent  or  miferably  penurious* 
The  fame  idea  of  covCtoufnefs  is  given  us  by  our  Lord 
and  Judge  in  that  folemn  caution.  Take  heed  and  beware 
of  coveioiifnefs  ;  which  Evidently,  in  this  cafe,  can  mean 
no  more  than  a  perfualidn ,  that  the  comfort  of  Hfe  con- 
fids  in  poUefling  abundance,  and  for  that  reafoh  dcfiring 
to  be  rich.  This  was  the  covetoufnefs  our  Lord  condemn- 
ed. To  give  greater  weight  to  his  caution,  he  reprefents 
the  love  of  money  v/orking  in  the  hearty  by  an  inftance 
which  paiTes  every  day  before  our  e)"es.,  A  man  grows 
rich,  not  through  extortion  or  fraud,  but  induftry  and 
fkill  in  his  trade  ;  he  is  delighted  with  his  fuccefs,  and 
profpect  of  being  mafler  of  an  independent  fortune  in  a 
few  years  ;  irican  while  lie  is  determined  to  be  frugal, 
till  he  leaves  bufinefs,  fully  to  enjoy  the  fwects  of  eafe  and 
affluence.  Luke  xii.  19.      _  .  , 

What  is  there,  it  may  be  faid,  to  blame  in  this  man's 
condu6t  or  fentiments  ?  Are  they  not  general,  and  ap- 
plauded  in  every  flation  ?  Yet  our  Lord  fets  this  very 
man  before  our  eyes,  as  an  inftance  of  one  ingroffed  by 
covetous  defires  ;  this  man  he  reprefents,  as  liimmoned 
to  appear  a  criminal  at  the  bar  of  his  defpifed  Maker, 
Lo  this  is  the  man,  whom  our  Lord  expofes  as  a  mifera- 
ble  wretch  in  the  midft  of  all  his  golden  hopes,  warning 
us  agaii?ft  the  deteftable  folly  of  loving  money.  So^  fuch 
a  fool  and  fucli  a  finner^as  this,  is  he  that  laycth  up  treafure 
for  hijnfelf  (every  worldly-minded  man,  who  fecks  wealth 

Kk 


i6&  On  Self'deniai  re/pefiwg  [Sunb.  ^9; 

as  the  foundation  of  comfort)  ^ivd  is  no!  rich  towards  God 
in  fait L\  bopc\  and  Iovt\ 

St,Paid^  writing  under  the  influence  of  the  Holy  Ghoftj,: 
teaches  us  no  Icfe  forcibly  that  the  defire  of  riches,  is  av- 
arice. Let  your  ccnvcrfafion  be  iiithoui  co'vctoiifnefiy  and  be' 
content  withfuch  things  as  ye  have  ;  for  beJoathfaidy  I  will 
"iiever  leave  thcCy  norfcrfake  thee,  Heb.  xiii. 

On  the  contrary,  he  declares  defilement  of  mind  and 
eternal  ruin  are  the  certain  confeouences  of  loving  mo- 
ney. They  that  v/dlXi,  e.  have  a. will) /^  be  rich ^  fall  iniQ 
teiiiftaticn  and  a  fnare^  and  into  many  fcoUfh  andhurtfidlujls- 
ivhich  drozvn  men  in'  deJlTu^ion  and  pa^dition.  For  theiove 
cf  money  is  the  rooi  of  allcvil^  vjhich  while  feme  coveted  after  ^ 
they  have  erred  from  the  faith  .^  and  pierced  thewf elves  through 
'With  many  for r&'w.^o     1  Tim.  \u 

Now  though  it  may  be  deemed  no  arduous  talk  to 
keep  free  from  fordid  avarice,  and  accumulation  of 
wealth  by  fcandalous  methods,  yet  to  vanquifli  the  love 
of  m.oney^  and  deny  every  propeniity  to  it,  muft  be  con- 
feffed  a  heroic  inilance  of  fclf. denial.  For  when  men  en- 
gage in  buiinef.,  or  enter  on  a  profeiTion,  how  ftrongare 
their  fears  of  failmg,  and  their  deiire  of  fuccefs  ?  What  is  the 
conftant  language  of  tl^c  world  t  They  call  riches  a  blefl- 
ing,  a  reward..  They  pay  refpec^  to  men  nearly  in  cxacl 
proportion  to  the  abundance  they  polTefs.  In  thefe  cir« 
cumftances,  nothing  can  be  more  difficult  than  to  reiift 
and  conquer  the  love  of  money.  After  ufing  diligently, 
as  w^e  are  commanded,  induftry  and  fkill  in  our  llationj 
cheerfully  to  leave  it  in  the  hands  of  God,  to  what  de- 
gree we  ihall  grow  rich,  and  w^hether  ever  at  all  ;  reft- 
ing  aiTured  that  if  w^e  dwell  in  the  land,  and  do  good  by 
TiChrifiiaiiYdc^  our  condition  upon  the  whole  ihall  certain- 
ly  be  the  very  beft  for  us,  this  is  felf-denial  in  a  high  de- 
gree. 

Nothing  can  be  more  contrary  to  our  nature,  than  to 
acl  from  fuch  noble  fentiments  as  thefe,  whilft  we  live  in 
the  temple  of  Mammon^  as  the  \^^orld  may  juftly  be  called,; 
where  fcholars  and  philofophers,  priefls  and  people,  higk 
and  low,  all  pay  their  adoration  to  this  idol.  To  live  in 
fuch  a  world,  free  from  the  love  of  money,  is  a  deliver- 
ance and  victory  peculiar  to  the  real  members  of  Chrift's- 


Chap.  42.]  tyLoverfMonej*,  ^QJ 

church.     Who  is  he  that  overcometh  the  worlds  hut  he  thai 
Mie-octh  that  Jefiis  is  the  Chrlll  ? 

If  it  ihould  be  faid,  this  way  of  tliinking  and  ai^cing 
feems  to  imply  that  it  is  wrong  for  a  Chrijlian  to  gain 
wealth.  I  anfwer,  the  word  of  Godonly  con.  emns  thede- 
fire  of  riches,  as  defiling  andhnful.  But  if  whilft  your  heart 
js  whole  with  him,  he  is  pkafed  to  make  proiper  whatp. 
ever  you  do,  your  wealth  is  plainly  his  gift,  as  much  as  if 
it  came  to  you  by  legacy  or  inheritance.  It  is  the  act  of 
God  to  call  you  up  to  a  higher  llation,  who  was  content 
ia  your  own,  and  to  intrull  you  with  ?nore  talents  to  im- 
prove for  his  glory.  The  difference  between  gaining 
wealth  put  in  this  manner  into  your  hands^  and  dejtring  /^ 
^grow  rith^  is  the  fame,  as  between  a  wortlilefs,  ambitious 
Intruder  into  a  public  poft,  fceking  nothing  but  his  own 
bafe  intereft,  and  a  man  fought  out  from  linowledge  of 
his  excellency,  and  in  veiled  with  the  iame  ollice  tofervc 
the  common  weal.  Thofe  who  fee  no  material,  no  necef. 
fary  diilinction  in  the  tw^o  cafes,  are  already  blinded  by 
the  love  of  money. 

Nor  let  any  deem  it  ufelefs  or  fevere,  fo  flriclly  to  do- 
py  every  propeniity  in  the  heart  to  this  fin.  Ufelefs  it  is 
r^ot,  becaufe  we  are  never  fecure  from  the  dominion  of 
our  pailions,  but  by  guarding  againil  the  lirfl  plaufible 
pleas  for  their  gaining  an  afcendency  over  us.  Were  we 
to  allow  the  delire  of  being  richer  than  the  providence 
of  God,  unfolicited,  fees  fit  to  make  us,  what  a  fufpicion 
mull  we  have  of  his  love  for  us  !  How  foon  be  infenlibly 
led  into  ftronger  delircs  to  be  rich,  till  every  fcheme  to 
gratify  that  dchre,  not  infamous,  would  be  greedily 
embraced,  and  the  love  of  the  vt^orld  enthroned  in  our 
hearts  1 

Whereas  our  heavenly  Father,  by  commanding  us  to 
reft  with  full  affiance  on  his  providential  goodnefs,  in 
the  diligent  difcharge  of  our  bufinef^;,  fhuts  up  every  pafs 
by  which  covetoufncfs  would  approach  to  enflavc  us  : 
and  by  a  refolute  refufai  of  all  correfpondence  with  th« 
enemy,  we  are  guarded  againft  his  treachery,  no  lefs  than 
his  violence.  Neither  is  the  felf-deniai,  which  extends  to 
fupprefs  even  a  fingie  wifh  of  having   more  tJian  is  fuflie 


268  On  Love  ofPratjc.  [Sund.  41>. 

cient  for  the  prefent,  irkfomc  ;  becaule  our  corrupt  na» 
ture  works  moll  to  our  trouble  and  vexation,  when  we 
are  but  juft  within  the  limits  of  what  is  lawful.  The 
liberty  and  pleafure  of  the  foul  enlarge  in  proportion  as 
it  moves  out  of  the  neighborhood  of  fm,  when  inftead 
of  regarding  its  paths,  as  paths  of  pleafantnefs,  could  they 
be  reconciled  with  duty,  wc  fly  from  them  as  pcllilent, 
and  are  weary  even  of  the  fainteft  fuggeftions  of  evil. 

Add  to  this,  fo  far  is  delirc  of  riches  from  giving  en- 
joyment  of  them,  that  it  very  foon  fills  the  mind  with 
anxiety.  So  far  from  augmenting  their  comfort,  who 
cheriih  fuch  a  defire,  that  it  turns  every  loflun to  a  griev- 
ance, and  creates  vexation  on  a  thoufand  occafions,  with- 
out caufe  or  end.  Whilft  all  the  difeafes  of  trade,  falfe 
weights  and  meafures,  extortion  and  roguery,  fo  loudly 
complained  of  aiid  fo  heavily  felt,  are  only  from  hatch- 
ing this  cockatrice  tgg^  love  of  money  ;  and  till  that  is 
cr;uflied,  men  will  defraud,  and  injure,  and  opprels,  and 
devour  one   another.    -■■-■■  -  -^ 


rrrTTr:^;:::^ 


SUNDAY    xuiL 

ococoooo 

CHAPTER    XUlh 
Qn  Love  of  Praise. 


Corrupt  felf  muft  be  denied  in  feek- 
ing  the  praife  of  men.  Unlefs  fomething  nobler  than 
earth  can  give,  be  the  grand  objecl  of  purfuit,  praife  de- 
lights the  mind,  as  founds  exquifitely  melodious  do  a 
muiical  ear.  The  Heathens,  with  one  confent,  avowed 
this  was  the  fpring  of  all  that  gives  luftre  to  their  names ; 
and  the  Fbarifees  did  all  their  works  to  be  feen  of  men^ 


<3hap.  43.]  On  Love  of  Praifc,  269 

Our  nature  the  very  fame  as  th^s,  pains  us  wl;cr:ever 
we  meet  with  difrefped.  How  keenly  do  cxprefllons  of 
reproach  pierce,  and  how  much  provoke  us  !  Thevifiblc 
pleafure  alfo  with  which  wehften  to  our  own  praife,  is 
moil  evident,  inciting  flatterers  to  practice  upon  us,  by 
their  defigning  arts.  This  ilrong  innate  love  of  praife 
and  honor  from  men,  a  Chrijlian  muft  deny.  It  muft 
not  be  the  motive  of  his  conduct,  or  the  end  at  which 
he  aims,  becaufe  whilfl:  this  principle  fways  his  mind,  the 
judgment  of  the  world,  not  the  infallible  deciiions  of 
icripture,  will  be  the  rule  of  his  life.  In  every  cafe  he 
will  confider  not  what  duty,  or  the  plain  command  of 
God  requires,  but  what  will  be  for  his  reputation.  What 
will  the  world  think  of  me  ?  will  prove  an  alarm  to  his 
fear,  fatal  to  every  intention  of  living  as  a  Chrijlian  muft|> 
the  fear  of  appearijig  an  enthufiaft  by  abftaining  from 
fafliionable  vices,  from  criminal  wafte  of  time,  aad  from 
profanenefs.  This  will  reconcile  him  in  time  to  things 
moll  oppofite  to  his  duty.  Such  a  one  m^ay  indeed  have 
fome  knovv*]edge  of  the  truth,  but  felf-love  will  compel 
him  to  hold  it  in  unrighteoufnefs  :  and  he  will  be  more 
guilty  than  thofe  who  are  utterly  ignorant  of  their  duty, 
by  flifling  his  convictions,  in  order  to  enjoy  the  favor  of 
m.en. 

Further,  this  love  of  praife  will  not  only  lead  you  iney- 
itably  into  evil  compliances,  but  utterly  taint  all  in  you 
which  has  the  appearance  of  being  good.  As  bafe,  de- 
figning courtiers  know  no  other  llandard  to  meafure 
their  conduct,  but  their  prince's  pleafure  ;  fo  will  you  re- 
fufe  to  avow  the  belief  of  any  doctrine,  or  the  ncceility 
of  any  practice,  which  are  not  in  good  repute  with  the 
world,  even  though  you  know  both  to  be  ftronply  en- 
forced,  in  God*s  word,  as  the  truth,  and  only  way  of  fil- 
vation. 

The  love  of  prrtife  from  men,  thus  oppofing  our  obedi- 
ence to  the  Vvdil  of  our  Maker,  we  mult  deny  its  pleafing 
but  treacherous  infmuations.  For  as  that  word  teaches 
nothing  but  what  is  neceflary  and  infinitely  beneficial  too, 
we  muil  in  all  things  conform  to  it.  Our  fingle  aim  and 
conftant  ambition,  muft  be  to  walk  before  bod  to  all 
well-pleafmg,regardlef3,  whilfl v/e  act  thus  conicientio-ufiy. 


270  On  Love  of  fraifi,  [Sund.  45. 

whether  men  approve  or  condemn  our  principles  or  con- 
dud.  If,  in  the  diicharge  of  our  duty,  and  bold  confef. 
fion  of  the  the  f dth  of  Chrift,  we  meet  with  praiie,  as 
certainly  we  £ba]i  fiom  all  who  love  God,  we  ni^y  take 
iencouragement  trom  thence,  and  be  thankful  to  him  for 
his  grace.  If,  on  the  contrary,  abuie  and  contempt  are 
poured  on  us,  we  mull  unmoved  perfevere  to  offend 
thoie  whofe  difiempered  minds  cannot  bear  fidelity  to 
God.  Whatever  reluclance  we  may  feel  within,  v.  e  mufl 
be  proof  againfl  all  the  feverc  methods  ufed  to  make  love 
of  character  work  upon  us  to  fupprefs  or  dauip  our  zeal 
for  the  truth,  and  the  manner  of  lite  it  obliges  us  to  lead. 
A  noble  fpecics  of  felf-denial,  in  which  CLriJtians  diftin« 
guifh  thcmfeives.  For  iiiough  the  love  of  praife  be  nat- 
urally no  lefs  fweet  to  them,  than  to  others,  yet  they 
liave  motives  fuillcient  to  wean  them  'from  feeking  it. 
jfefus  Chriftj  the  object  of  their  hope,  love,  and  delight, 
is  prefent  to  their  mind.  They  fee  him  not  only  defpi- 
fed,  but  outraged,  giving  his  back  Vj  the  fmiters,  and  his 
cheeks  to  them  that  plucked  off  the  hair.  Frequent  con- 
templation  of  this  affecting  objeci,  difpofes  the  mind  to 
bear  conten'spt  from  the  fame  fort  of  men,  whofpit  upon 
our  Lord.  Befides  this  v/eighty  reafon  not  to  covet  the 
praife  of  men,  who  love  only  what  is  agreeable  to  their 
own  falfe  maxims  and  purfuits,  Chrijiians  are  tauglit  to 
expect  contempt  on  account  of  their  attachment  to  Chriif, 
and  exhorted  neither  to  be  furprifed  or  difcouragcd 
at  it. 

When  all  the  profeiTmg  people  of  God  ufed  the  flinic 
mode  of  worfhip,  and  no  oppofition  was  made  on  ac- 
count of  any  fuppofed  innovation  in  religion,  enmity 
was  expreiTed  with  great  refcritmcnt  againil  a  truly  ex- 
cellent life.  Ihe  wicked fecth  the  righteous^  and  gnojhctb 
upon  him  wilh  his  teeth.  The  wicked  have  drawn  out  the 
fwcrdj  and  bent  the  bow  tojlay  fuch  as  be  of  upright  convcr- 
faiion.  Pf.  xxxvii.  When  the  publication  of  the  gofpel 
is  foretold,  the  Almighty  exhorts  all  who  Ihould  be  dif- 
pofed  to  obey  it,  not  to  fuffer  love  of  praife,  or  fear 
of  lliame  to  make  them  renounce  or  diffemble  their  faith. 
Hearken  unto  me,  ye  that  knaw  righteoufnefs,  the  people  in 
whofe  hea.rt  is  my  lawy  fear  ye  not  the  reproach  of  men  ^neither 


Cin  AP.  43»]  0«  Love  of  Pralfe^  iTl 

be  ye  afraid  of  their  refilings,  Ifa.  li.  7.  When  yefuji 
Iiimfclf  delineates  the  graces  which  adorn  and  diftinguifli 
liis  faithful  followers,  njtz,  humility,  meeknefs,  love  of 
righteoufnefs,  purity,  and  mercy,  hz  immediately  adds, 
Blc[fed  are  ye^  when  mcnfljall  revile  you^  and  perfecute  you  for 
right eoifnefs  fake.  For  he  knew  the  charafter,  though  a 
beauteous  relemblance  of  his  own,  would  upbraid  men 
of  partial  fuDerficial  virtue,  and  gall  thofc  of  a  corrupt 
life. 

Thefe  inftru(51:ion&  ftrongly  aid  a  fenfe  of  our  duty  ta 
feek  only  the  honor  that  cometh  from  God  ;  and  arc 
of  great  efficacy  to  cool  the  heart  which  would  otherwife 
burn  for  reputation.  While  ChriJHans  are  thus  ftudying 
only  to  be  approved  of  God,  their  iinglenefs  of  irtention, 
according  to  that  gracious  promife,  is  rewarded  with  the 
light  of  truth,  love,  and  holinefs,  in  which  they  enjoy 
more  than  a  recompence  for  the  lofs  ofhum5n  praife,  or 
the  contempt  poured  on  their  underftanding,  choice,  and 
conduct. 

Further,  felf  muft  be  denied  in  our  enjoyment  of  law- 
ful comforts,  Intemiperance,  lewdnefs,  covetoufnefs,  and 
vain-glory,  are  in  eveiy  degree  defiling  and  iinful.  No- 
thing can  be  urged  in  their  defence  by  thofe  who  beliere 
the  Bible  or  reafon  juftly.  But  after  thefe  corruptions 
of  heart  are  conquered,  tnere  remains  much  exercife  for 
ielf-denial.  Our  hearts  muft  be  difengaged  from  tempo* 
ral  bleliings,  which  have  no  intrinfic  worth,  that  we 
rhay  receive  the  benefit  they  were  intended  to  give,  with- 
out putting  our  peace  in  their  power.  And  confidcring 
how  very  uncertain  all  otltward  comforts  are,  and  how 
Impoflible  it  is  to  fccure  the  enjoyment  of  them,  our  in^ 
tereft,  no  lefs  than  duty,  requires  that  we  lliould  fit  loofe 
to  them. 

Amongft  thefe  law^ful  comforts,  in  which  felf  mufl:  be 
denied,  our  deareft  relations  are  included  :  for  though 
much  love  is  due  to  them,  and  a  great  tenderneis  of  af- 
feclion,  from  whence  much  pleafure  fprings,  ftill  God  a- 
ionc  muft  poffefs  our  chief  love.  But  without  a  jealous 
tV-atch,  v/hen  our  affection  is  tender  as  it  ought  to  be,  it 
will  foon  intrench  upon  what  we  owe  to  him,  and  ren- 
der us  lukewarm,    ExgefSve  love  for  a  hulband,  wife. 


£72  Oh  love  ofPrdifc.  [Sunc,  4S; 

or  child,  will  prove  as  fatal  to  the  foul,  and  as  injurious 
to  God,  as  exceffive  love  of  money,  wine,  or  voluptuouf- 
nefs.  It  will  enflave  us  to  an  idol,  which  we  fliall  {ludi- 
oufly  feek  to  pleafe,  and  be  fearful  to  ofiend  above  all 
things.  Our  happinefs  will  center,  in  this  fhort-lived 
precarious  idol,  and  its  removal  prove  a  frroke  too  heavy 
to  bear  wdth  Chrijiian  fubmiilion.  The  danger  of  this 
inordinate  afteclion  with  refped:  to  nobler  objeds  than 
the  covetous,  afpiring,  or  lewd  purfue,  is  e^^prefsly  n^.en- 
tioned  in  fcripture,  and  felf-dcnial  in  this  inftance  enjoin- 
ed. If  any  man  come  to  me^  and  hate  not  his  father^  and  mo^ 
ihcr^  andzvifc^  and  children^  {pi?>  much  renounce  all  fond- 
nefs  for  them  which  would  hinder  faithlulncfs  in  my  ferr 
vice,  and  fupreme  love  to  my  perfon,  as  if  he  hated  them) 
he  cannot  be  my  difciplc^  hh  heart  cannot  he  ivhole  zvith  me^ 
Luke.  xiv. 

St.  Paid  inculcates  the  fame  degree  of  felf>denial  re- 
fpeding  our  deareii:  earthly  comforts,  founding  his  doc- 
trine on  an  everlafting  reafon.  Brethren^  the  time  is  fhort^ 
it  remaineth  that  both  they  that  have  wives  be  as  though  they 
had  none  :  and  they  that  iveep  (for  the  lols  of  thtxn^  as 
though  they  ivept  not  ;  and  they  that  rejoice^  as  though  they  re- 
joiced not  ;  and  they  that  buy^  as  though  they  poffeff'ed  not  ;  and 
they  that  ufe  this  tvorld^  as  not  abufing  it. ;  for  the  fafhion  of 
this  world paffeth  away  1  Cor.  vii'.ftiort-lived  as  we  are  our- 
felves,  our  beft  earthly  comforts  are  often  ftill  fhorter  in 
their  duration*  Wherefore  we  ad  only  according  to  the 
truth  of  our  condition  in  obeying  God  by  moderating 
our  affedions  towards  all  that  is  upon  the  earth.  By  this 
means  we  fhall  receive  the  comfort,  they  are  able  to  give, 
and  ftill  enjoy  life  in  a  feparation  from  them  when  that 
takes  place.  The  unchangeable  all-fufficient  Go4  will  be 
our  treafure,  and  the  failure  of  the  cifterns  which  too  mar 
ny  hew  out  for  themfelves,  will  enhance  the  more  to  us 
the  fountatn  of  living  waters.  To  comprehend  with  a 
more  lively  impreflion,  the  excellent  advantage  of  being 
thus  difengaged  from  inordinate.affcdion  towards  objeds 
very  dear  to  us,  look  upon  the  fond  mother,  ftupid  and 
dumb  with  grief,  refufing,  hke  Rachel^  to  be  comforted, 
becaufe  her  child  is  gone  \  and  harboring  hard  thoughts 
of  the  adorable  God,  who  gives   and  ttikes  away  as  he 


Chap.  44.J  On  evil  Shame.  i7t 

pkafes.  Turn  to  other  obje(fls.  Obferve  the  fettled 
melancholy  which  oppreffes  them.  They  have  loft  by  a 
fudden  ftroke,  the  hufband  or  wife  of  their  youth,  in 
whom  they  promifed  themfelves  years  of  joy.  They  fee 
their  happinefs  fhivered  all  in  pieces,  and  by  the  inter- 
ment of  the  idol  on  which  they  doated,  the  whole  crea- 
tion is  become  to  them  a  defert — ^The  comforts  others  en- 
joy in  the  married  ftate  aggravate  their  anguilh,  and  all 
their  refuge  is  in  the  gloomy  thought,  that  death  will 
foon  deliver  them. 

Thefe  ajSliding  fcenes,  which  fo  often  prefent  them- 
felves, prove  no  ad  of  duty  can  be  more  reafonable  ot 
neceflary  than  that  of  refifting  and  fuppreiling  all  inordi- 
nate love  towards  our  dear  relations.  Who  can  fay  they 
fhall  not  be  torn  from  us  in  a  moment  ?  And  then  if  we 
have  delighted  ourfelves  in  them  beyond  meafure^  they 
will  furely  pierce  us  through  with  many  pangs  for  their 
lofs  ;  pangs  which  will  not  only  cut  us  off  from  heaven- 
ly confolations,  but  fill  us  with  murmurings  againft  God, 
bringing  upon  us  his  heavy  difpleafure. 


SUNDAY    ^^- 

••oooooooodooo* 

t  H  A  P  T  E  R     XLIV, 
On  Evil  Shame. 


..        ,  Self  muft  be  denied  in  overcoming  evil 

fliame.  We  all  naturally  follow  cuftom  and  faihion,  and 
though  not  fired  with  love  of  fame,  we  ftill  feel  it  griev- 
ous to  be  reproached  as  a  bigot,  a  fool,  an  enthufiaft. 
Wherefore,  when  men  obferve,  that  an  appearance  of  feri- 
oufnefs,  or  attachment  to  fcripture  principles,  in  cotim 
deranation  of  corrupt  prafticcs  and  fafliionable  errors, 
L  1 


S'?^  On  L-viI  Sha?ne,-  [JSun'd.  44i 

will  Hiake  them  pafs  as  difagreeable  perfons  unfit  for  po- 
lite company,  till  they  gain  more  liberal  notions,  they  are 
afraid  ot"  religion.  Pride  ftrongly  ple?.ds  not  to  come  for- 
ward as  friends  to  the  truth  of  God,  where  it  is  defpifed 
but  appear  approvers  of  every  thing  in  the  mode,  though 
\ve  condemn  it  in  our  heart. 

This  evil  lliame  muftbe  denied  in  all  Its  workings,  bc- 
caufe  it  is  bafe,  a  gveat  encouragement  to  iniquity,  and 
dedruclive  to  our  own  foul^. 

Nothing  can  be  bafer  than  a  daiiardly  obfequioufncfs 
to  the  opinions  of  men.  It  not  only  fpeaks  the  dominion 
cowardice  has  over  us,  but  it  is  a  moil  ungrateful  return 
for  more  knovC^Iedge  than  others  have  attained.  Did 
God  give  you  this  knowledge  to  which  thoufands  arc 
Grangers,  that  you  might  affront  and  put  the  greater 
indignity  upon  him,  by  preferring  your  own  paltry  repu* 
tation  to  liis  favor  ?  That  you  might  appear  dark  as  the 
world  in  your  underftanding,  rather  than  bear  ridicule 
from  the  foes  of  truth,  only  foes  becaufe  their  deeds  arc 
cVil  ?  Where  muft  a  fbldier  afhamed  of  his  king  or  fer- 
vice,  appear  ?  Yet  wlM  fidelky  decs  he  owe  his  king, 
what  advantage  does  he  reap  in  his  fervice,  worthy  to  be 
jaamed  with  your  ties  of  duty  to  the  Lord  over  all,  or 
with  the  benefits  he  hath  poured  cut  upon  you  ?  Both 
iuilice  and  gratitude,  therefore,  oblige  us  all,  as  far  as  we 
know  the  truth,  and  our  duty,  to  avow  both,  and  not 
be  afhamed  of  being  accounted  righteous  over-much,  by 
men  who  have  nothing  more  than  the  fenfelefs  form  of 
godJinefs,  if  fo  much  as  even  that. 

Befides,  till  we  fland  forth. advocates  for  the  caufe  of 
God  and  Chnflian  practice,  in  a  manner  becoming  our 
condition  in  life,  we  contribute  to  the  increafe  of  wick- 
ednefs.  What  all  men  cither  do  themfelves,  or  exprefs 
no  abhorrence  of  in  others,  we  naturally  conclude  can 
have  no  great  harm  in  it.  1  hus  at  length  all  fenfe  of 
Chrijiian  religion  is  banifired  from  focie^y  and  vice  and 
profanenefs  triumph,  all  their  deformity  in  tlie  public; 
judgment  being  loft. 

Thefe  pernicious  evils  would  be  certainly  prevented,  if 
the  fear  of  Ihame  and  reproach  for  God's  fake^  was  refc>- 
lutely  vanquiflicd.     Inferiors  may  with  modefty  cxpreis 


Chap.  44.]  On  Evil  Jb me.  275 

a  difapproving  filence,  or  a  cool  referve  againft  vice  and 
profanenefs  ;  and  where  age,  rank,  or  condition  author- 
aze,  open  and  Iharp  rebukes  of  ail  tliat  is  immoral  and  ir- 
religious,  are  necellary  to  keep  up  the  diftindion  of  good 
and  evil,  duty  and  tranfgrcflion. 

By  this  means,  men  are  reminded  of  their  dependence 
upon  God.  And  often  a  word  fpoken  in  maintenance  of 
his  caufe,  is  by  his  grace  made  efFedual  to  awaken  the 
confcience,  and  change  the  heart.  But  if,  from  meari. 
feif  dove  and  fear  of  lofmg  favor  with  w^oridly  men,  we 
refufe  by  any  of  thefe  methods  to  teftify  our  fenfe  of  God's 
authority  ;  to  confefs  our  belief  of  his  truth,  hatred  of 
fin,  and  love  of  holincfs  ;  we  become  accclfaries  to  the  a- 
bounding  of  iniquity.  For  a  tame  fpeclator  of  infults 
offered  to  his  Maker,  and  an  unconcerned  witnefs  of  thofe 
hard  fpeeches  which  ungodly  linners  are  wont  to  fpeak  a- 
gainft  him,  will  ever  be  judged  by  the  offenders  them- 
ielves  to  join  in  their  fentiments,  at  leaft  to  fee  nothing 
deteftable  in  them. 

But  if  neither  gratitude  for  a  multitude  of  mercies 
from  God,  nor  fear  6f  firengthening  and  incrcafmg  the 
workers  of  iniquity,  can  prevail  againft  our  natural  cowr 
ardice  in  his  caufe,  we  are  taught  to  oppofe  fear  to  fear  ; 
to  weigh  againft  the  fhame  of  being  reproached  by  men, 
the  infufferable  pain  of  everlafting  contempt  from  God 
and  angels.  For  immediately  after  the  injunclion  of  that 
felf-denial,  without  which  it  is  impoffible  to  follow  Ghrift, 
the  trying  inftance  of  lofmg  our  character  for  his  fake  is 
pointed  out.  Wbofoever  Jhall  be  ajhamed  of  me  and  of  my 
ivords  in  this  adidteroiis  andfinful  generation^  of  him  alfoflmll 
the  Son  of  w.an  he  ajhamed^  when  he  comcth  in  the  glory  of  his 
Father  with  the  holy  angels.  But  whofoever  Jhall  deny  me 
before  men^  him  will  I  alfo  deny  before  my  Father^  which  is  in 
Jjieaven.     Mark  viii.  38. 

Not  that  we  muft  drav/  back  even  from  feverer  trials, 
than  lofs  of  character.  We  muft  take  up  our  crofs  and 
forfake  all,  fooner  tlian  defcrt  our  duty  or  renounce  our 
faith.  To  this  trial  the  far  greater  part  of  mankind  are 
conftantly  called,  though  the  fword  of  fuperftition  is 
ftieathed,  and  burning  heretics  is  held  in  general  detefta- 
tion.     For  men. have  no  lefs  fear  of  being  ftar-ved  than- 


^76  On  Evil  Shame.  [Sund,  44. 

of  being  tied  to  the  ftake.  Now  the  dependence  all  infc^ 
nor  ranks  of  men  have  upon  the  great  and  opulent,  make 
them  conclude  they  can  never  profper  without  their 
countenance  and  favor.  When  a  young  man  opens  his 
Ihop,  or  enters  on  the  profeilion  of  law,  phyfic,  or  divini- 
ty, how  deiirable  to  be  employed  by  the  rich,  or  to  have 
their  fmile,  and  be  admitted  as  a  welcome  gueft  to  their 
table  !  Who  can  gain  confiderably  unlefs  in  cities  of  com- 
merce, or  rife  to  eminence  in  any  profeffion,  without 
their  intereft  ?  Hence  arifes  a  moll  violent  temptation, 
which  very  few  have  integrity  and  fortitude  to  withftand; 
a  temptation  on  no  account  to  be  difagreeable  to  the  great 
and  wealthy,  or  to  their  principal  domeftics,  by  whom  fo 
much  may  be  got  or  loft.  Are  they,  therefore,  profane,  not 
only  the  tradefman  but  the  lawyer,  phyfician,  and  divine 
wiUbe  afraid  of  confefling  the  faith,orpra£lifingthe  duty 
of  a  Chriji'ian.  Are  they  lewd  and  intemperate  ?  How  rare 
to  find  either  tradefman,  lawyer,  phyfician,  or  divine, 
who  will  rifque  his  worldly  intereft  by  frowning  upon 
their  impiety,  revelling,  lafcivioufnefs,  and  excefs,  or  dare 
to  utter  oneword  in  condemnation  of  fuch  vile  conduct  ? 
Againft  the  remonftrances  of  confcience,  felf-intereft  will 
lead  a  man  carefully  to  avoid  difplealing  his  beft  cuftom- 
ers,  his  moft  profitable  clients,  or  patients,  or  perhaps  hisf 
only  patron,  who  can  raife  him  in  the  church. 

No  one  can  deny,  that  the  principal  inhabitants  in  eve- 
ry place  keep  the  vaft  multitude  of  thei|-  inferiors  in  awe ; 
noblemen,  and  gentry  of  large  eftates,  keep  in  awe  all 
who  want  to  make  their  fortune.  And  farmers,  and 
tradefmen,  all  who  earn  their  bread  under  them.  And 
where  fuperiors  are  earthly  and  fenfual,  fcarcely  will  you 
find  their  dependents  more  religious  than  themfelves. 
This  is  ofie  of  the  chief  obflacles  to  the  fuccefs  of  the  got 
•>d.  In  this  fituation,  Chriflian  felf-denial  difplays  its  en^ 
ergy.  Every  real  believer  in  Chrift  will  dare  to  fhew  in-» 
violable  regard  to  the  truth  and  law  of  God  though  cer- 
tain the  rich  or  great  will  take  offence  at  him  on  that  ac- 
count. Fear  of  failing,  or  of  want  will  not  betray  hijn 
to  difTemble,  or  deny  his  duty.  Whilft  on  the  one  hand 
difcretion  and  humility,  prefervc  him  from  irritating  the 
profane  by  improperrebuke  or  forward  behavior  j  fear 


Chap.  44.J  On  Evil  Shame.  5^7? 

and  lave  of  God,  on  the  other,  will  certainly  lead  him  to 
bear  fbme  teftimony  againft  luch  lawlels  condufl,  and 
fuch  contempt  poured  on  the  revelation  of  peace  and 
truth. 

The  weight  v/hich  eternal  things  have  in  the  believer's 
mind,  the  fmart  he  has  often  felt  in  his  confcience  for 
feeming  to  approve  what  he  knew  God  has  condemned^ 
the  exprefs  command  that  all  Chriftians  fhall  publicly  pro- 
fefs  their  faith,  and  the  fufferings  Chrift  cnchircd  to  ob- 
tain his  eternal  redemption,  join  their  influence  and  for- 
tify his  mind  fooner  to  rifque  the  lofs  of  all  than  be  a- 
Ihamed  of  God  and  his  word.  And  though  fuch  an  op- 
pofition  to  impious  cuftom  (decent,  rational,  and  noHe  as 
it  is)  extremely  terrifies  man,  yet  thofe  who  are  bold  f  o 
make  it,  fubmitting  to  God  in  diligence  and  integrity  to 
provide  for  them,  generally  profper  ;  for  they  are 
heirs  of  that  unconquerable  promife  :  Come  out  from  a^ 
Viong  them^  and  he  yefcparate^  and  I  ivill  receive  you,  and  I 
will  be  a  Father  unto  you^  and  ye  jhall  he  r,iy  fans  and  daugh- 
ters^ faith  the  Lord  Almighty,  2  Cor.  vi. 

And  if  any  man,  profefiing  himfelf  i  Chriflian^  dare  not 
thus  rely  upon  God  for  temporal  provifion,  though  it 
feems  to  be  endangered  by  adherence  to  his  duty,  let  not 
that  man  deceive  himfelf — his  profefTion  is  like  that  of 
the  traitors,  he  is  an  arrant  infidel  in  his  heart,  and  Ins 
adlions  prove  it.  Nay  v/orle  than  infidelity  is  chargeable 
Tlipon  him  ;  an  hi^rrid  idea  of  God,  which  were  it  enter- 
tained by  his  children  and  friends  of  himfelf,  would  be  a 
dagger  to  his  heart.'  An  idea  that  God  can  fee  and  net 
deliver  his  own  child  in  diftrefles  brought  on  him  from 
cordial  love  to  his  heavenly  Father's  name,  tliough  all 
pjv/er  lies  in  his  hands  to  reward  and  blefs.  Such  a 
one,  O  fearful  profeiTor,  doft  lliou  conceive  the  Go.d  cf 
lieavcn  and  earth  to  be. 


178  On  Self'denkd  Siibmijlcn  of  cur         [Sund.  45, 

S  U  N  D  A  Y    XLV. 


©oooooooocoooc-o 


CHAPTER     XLV. 

Gn  Self-denied  Submission  of  our  llNDERSTANDiXi 
TO  God's  Wop.d. 


1  HIS  is  a' refcraint  no  iefs  difficult  for 
men  of  fuperior  underflanding  to  brook,  than  for  the 
fenfual  to  live  in  chaftity,  the  covetous  to  be  liberal,  or 
the  fearful  to  be  bold  for  God  and  duty.  Yet  in  require 
ing  fuch  fubmiflion  to  his  naked  word,  he  requires  no^ 
thing  unreafonable,  becaufe  the  objects  of  faith  exceed  hu- 
man compreheniion,  and  at  prefent  are  revealed  only  in 
part.  We  preachy  {zith  the  apoftle,  Tbe  wi/dc/Ji  of  God  in 
a  myflery.  Therefore  fcripture  rnuft  not  be  rejeded  under 
pretence  that  it  contradids  common  fenfe.  Inftead  of  in- 
dulging, we  mufl  repel  that  infolcnt  query,  how  can  thefe 
things  be  ?  For  as  ignorant  creatures  it  is  our  duty,  as 
Chrijlians  our  profeSion,  to  believe  what  God  has  declared, 
and  when  his  declaration  ism.ade,  we  muft  fhut  our  eyes 
againfl  numberlefs  difficulties  relating  to  the  manner  how 
things  exift,  to  which  hun:ianwit  and  human  ignorance  may 
give  birth.  This  is  our  duty,  though  mortifying  infinitely  to 
inenof  fcience,who  are  arrogant  from  conceit  of  their  abili- 
ties and  penetration.  For  how  can  any  one  have  reafon  to 
deny  or  doubt  that  to  be  true,  (which  involves  no  pal- 
pable contradiction)  v/hen  our  Maker  hath  affirmed  it  ? 
Or  how  can  one  be  fure  there  is  a  real  contradiBion  in. 
things,  which  it  is  certain  and  even  confeffed,  he  cannot 
thoroughly  comprehend  ?  Though  reafon,  therefore,  be 
of  fignal  fervice  in  teaching  us  to  a  certain  degree,  the 
knowledge  o^  caufes  and  effects  ;  and  within  its  proper 
limits,  is  never  to  be  difparaged  ;  yet,  under  the  influence 
of  felf-conceit  and  arrogance,  it  proves,  no  Icfs  an  enemy 


Ghap.  45^3       Vnderflandmi  to  God^s  Word,  S79 

to  God  and  man,  than  the  vileft  of  our  paffions.  For  It 
Will  teach  us  to  difdain  the  notion  of  implicit  faith  even^ 
in  our  Maker,  and  to  urge  the  fiippofed  abfurdity  of 
fcripture  dodrines,  and  their  repugnancy  to  pre-conceiv- 
ed  opinions,  as  fufficient  to  rejecl  them,  till  the  whole  of 
Revelation  be  denied.  Firft,  the  incarnation  of  Go^^ 
then  his  attonemcnt ;  after  thefe,  the  fall,  man's  natural 
corruption,  and  the  agency  of  the  Holy  Ghoft  ;  till  at  laft 
fcarcely  any  doclrine  in  the  Bible  is  allowed  to  be  true, 
but  what  a  Deift  would  receive.* 

Should  it  be  faid,  implicit  faith  lays  us  open  to  all  ab- 
furdities,  under  pretence  of  reverence  for  the  authority 
of  God  :  The  anfwcr  is  obvious,  a  diftindlion  muft  be 
made  between  the  time,  before  we  are  perfuaded  the  Bi- 
ble is  of  God,  and  after  we  know  it  to  be  fo.  Before,, 
we  have  full  liberty  to  put  to  the  fevereft  trial  all  the  evi- 
dences which  demonftrate  the  fcripture  is  a  revelatioii 
from  God.  Every  one  capable  of  this  enquiry  Ihould  do 
fo,  becaufe  thefe  proofs  are  palpable,  and  make  their  ap- 
peal to  our  reafon^  which  is  fully  qualified  to  judge  of  the 
truth  of  fa6ls.  During  the  whole  time  thefe  proofs  are 
under  examination,  reafon  is  to  fit  fole  arbitrefs ;  but 
when  once  the  fcripture  is  received,  as  it  always  muft  be, 
when  men  are  honeft  in  their  fearch,  it  immediately 
daims  abfolute  fubmiilion  to  its  dodrines.  After  this 
fhould  we  pretend  that  reafon  authorizes  us  to  queftion,: 
any  truth  the  book  contains,  we  are  felf-condemned,  be- 
Caufeit  is  the  height  both  of  folly  and  arrogance  to  urge 
againft  an  InfalUble  teacher,  the  repugnancy  of  w^hat  hs 
affirms  to  our  own  ideas.  On  the  contrary,  when  once 
the  book  is  acknov^ledged  to  be  of  God,  it  inftantly  be- 

*  The  Uifficitncy  of  reafon,  is  an  idea  moft  flattering;  which  wc  thereiore 
receive,  before  we  arc  aware  of  the  confsquence.  Yet  is  it  neceffaiy,  that 
Vre  (houidbe  gradually  led  on  to  this  belief,  before  we  can  corfider  the  au- 
thority of  reafon  aa  decilive.  Were  we  ?.tfirji  taught  it  is  fuperior  to  the  rev- 
elation of  God  in  his  »!rord,  we  fhouid  be  ihocked  ;  but  when  artfully  con- 
dudled  ftep  by  ftep  to  the  btlitf  of  our"  own  confcquence,  and  cautioned  a- 
^ainft  giving  crcdic  to  any  thing  our  reafon  does  not  comprehend ,  which  is 
laid  to  be  the  infallible  tefl  of  truth,  that  very  reafon  which  under  due  r.^- 
(Iridtion  would  have  helped  to  prefer ve  man  from  error,  when  exalted  and 
tmfted  in  as  fufRcient  of  itfelf,  will  infallibly  fink  him  into  the  lowed  dregs  of 
it.  For  nofooner  docs  reafon  hcfitate  to  de' ermine  for  him,  than  he  becomca 
a  fceptic  ;  confounded  in  iiis  further  enquiries,  he  degenerates  intaaainfidei 
avowed,  orcovsrt. 


280  OnSelf'deniedSuhmiJionofour        [Sund.  45. 

comes  an  ad  of  the  higheft  reafon  to  rely  entirely  upoii 
fcripture  tefHmony. 

l^hat  it  is  the  duty  of  a  Chrijlian  in  this  manner  to 
deny  the  arrogance  natural  to  men  of  fuperior  undcr- 
ftanding,  the  following  declaration  proves.  /  u'///  de^ 
J9^Gy  the  ivifdom  of  the  wifcy  mid  will  bring  to  nothing  the 
iinderjlaiiding  of  the  prudent.  Where  is  the  wife?  Where  is 
the  Scribed  Where  is  the  difputer  of  this  world?  Hath  not 
God  madefooUfh  the  wifdom  of  this  world?  1  Cor.  i.  The 
abfolute  contrariety  which  fcripture  truth  bears,  to  w^hat 
the  ^v/ifefc  men  naturally  conceive  it  'v&fit  God  ftiould  re- 
veal is  affirmed,  when  it  is  laid  the  wifdom  of  God  isfooU 
Ifhnefs  to  men.  This  dodrine,  fo  mortifying  to  thcfe  who 
lean  to  their  own  underftanding  Chrift  remarkably  con- 
firms, for  he  rejoiced  in  fpirit,  that  thofe,  whoj  like  little 
children,  fubmitted  to  believe  whatever  the  w^ord  of  God 
teaches,  enjoyed  the  ineftimable  blefling  of  divine  knowl- 
edge, able  to  fave  their  fouls  ;  whilft  men  who  idolized 
their  ow^n  intelledual  abilities,  were  incapable  of  under- 
ilanding  the  truth.  /  thank  thee^  0  Father^  Lord  of  Hea-> 
^jen  and  Earthy  becaufe  thou  hafi  hid  thefe  things  from  ths 
%vife  and  prudent^  and  haft  revealed  them  unto  hahes^  C'behfd 
Father^  for  fo  itfeemedgoodin  thyftght.  Matt,  xi, 

St.  Paul  urges  the  fame  felf-denial,  when  he  affirms,  tf 
any  ihan  think  Hirnf elf  wife  ^  let  hiiu  become  a  fool  (in  his  own 
judgment,  as  much  in  need  of  being  taught  every  thing,) 
that  he  may  be  wife.  And  he  particularly  teaches  us,  that 
this  felf-denial  is  effected  by  apoftolic  preaching,  wherev= 
er  it  fucceeds  to  the  falvation  of  the  hearer.  //  cafls 
dovm  imaginations  (  corrupt  reafonings,  corrupt  becaiifc, 
impious,  where  the  word  of  God  hath  decided)  and 
every  high  thing  that  exalteth  itfelf  againfi  the  knowledge  of 
God^  and  brings  into  captivity  every  thought  to  the  obedience 
ofChrifl.  .  ^, 

Such  aflertions  can  have  neither  ufe  nor  meaning,  but 
to  fupprefs  that  fceptical  daring  fpirit,  which  too  many 
dignify  as  the  juft  exercifc  of  reafon,  and  a  noble  freedom 
of  inquiry,  in  oppofition  to  the  authority  of  eflablifhed 
creeds. 

Nor  would  there  have  been  fuch  aftertions  in  fcripture,^ 
were  there  not  in  us,  when  w^e  poffefs  fuperior  under- 


Citi AP;  45.]       tfnder/tajiding  to  God's  Word,  28  i 


Handing,  cultivated  by  much  reading,  a  propenlity  to 
make  articles  of  religioii  for  ouvfelyes,  though  in  faftit  is' 
impoflible  to  know  the  things  of  God,  any  firtheV  than 
vyc  are  taught  them  from  his  own  mouth.  Believers  in 
Chrift  mufl  conftantly  guard  againft  this  abufe  of  reafon 
arid  learning,  and  not  dare,  through  diiliculties  which 
may  be  ftirted,  to  catil  with  the  fcriptutc: 

It  is  abfolutely  neceilary  our  undcrftanding  iliould 
thus  fubmit  to  the  authority  of  God's  word,  becaufe  a 
man  can  never  be  a  Cbrijiian  without  it.  Since  every 
doclrine  pecuHar  to  the  church  of  Chrift,  if  we  will  not 
give  full  credit  to  the  reveaier,  hath  in  it  infupefable  dif- 
ficulties. Pride,  aided  by  a  fmall  degree  of  penetration 
v/ill  fmd  endlefs  matter  to  arraign  the  ftriptiirc  in  its  ac- 
count oi  the  origin  of  bur  milery  ;  its  character  of  the 
Redeemer  and  his  incarnation  ;  of  the  Spirit's  agency  ; 
of  the  penalty  incurred  by  every  tranfgreilion,  and  the 
puniihment  of  all  who  are  damned.  Thefe  feveral  cap- 
ital articles  of  our  creed,  muit  be  received  upon  the 
mere  authority  of  their  voucher,  the  written  word,  or 
tiot  at  all.  And  thofe  who  difdain  to  acquiefce  in  fuch 
teftimony,  do  and  mull  deny  the  faith  of  Chrift  in  their 
hearts,  though,  for  obvious  reafons,  they  chiife  to  call 
themfclves  Cbriftiam^  and  to  remain  in  the  bofom  or 
Chrift's  church,  though  inhdels  to  all  intents  and  pur- 
J)ofes.  ,  .      . 

Self  muft  be  denied  in  rejecting  all  hope  towards  God;, 
built  upon  our  Own  righteoufnefs.  This  is  a  fevere  in- 
flancc  of  mortification  to  us  all.  mucJi  beyond  any  that 
has  been  iniifted  on.  Yet  whatever  our  good  qualitiesr 
tnay  be,"  however  great  ahd  ihining  our  attainments  in 
grace,  we  miift  confefs  before  God,  our  eternal  condem- 
nation would  be  mevitable,  fliould  our  Maker  enter  into 
judgment  with  us,  inilead  of  fhewing  us  compafHon,  and 
loving  us  freely.  For  how  is  it  poflible  we  can  honor  the 
facrifice  of  Chrift,  as  God  would  ^ave  it  honored,  if  Vv'c 
fancy  our  own  goodnefs  can  ever  abfolve' us  from  guilt  ? 
How  can  we  flee  for  refuge  to  the  Saviour,  and  abide  in 
him  as  our  ilrong  tower,  unlefs  We  alu^ays  fee  ourfclves 
expofed  to  the  avenger  of  blood,  if  not  prote(5ted  and 
juftified  freely  through  the  redemption  that  is   in  him  ? 

Mm 


i^S2  Ov;  ocif-deiikd  Suhml/jiQn  of  cur      |]Sund  45, 

How  can  we,  in  fervent  fclf-abaling.  gratitude,  bow  down 
to  God  for  imputing  to  us  his  righteouinefs,  if  we  re- 
nounce notour  o\vnas  utterly  infullicient  to  anfwcr  for 
us  at  his  bar  ?  Or  how  can  we  place  our  'u:hole  dependence 
on  the  Beloved  of  the  Father  for  acceptance  in  him,  unlefi, 
confcious  to  our  laR  moment  on  earth,  that  we  never 
can  be  iufdfied  or  deemed  ricrhteous  for  our  own  obedi- 
cnce  r 

From  thefe  rcafons  (not  to  be  fet  afide,  tlu'ough  the 
many  evafions  pride,  aided  by  much  fubtlety,  hath  con- 
trived) a  Ghrijllan  denies  himielf  in  a  degree  no  earthborn 
fyftem  vrhich  religion  requires.  And  though  this  very 
humbling  eftimation  of  our  moral  excellence  be  the  moil; 
diilicult  of  all  things  to  attain,  yet  fcripture  ftrongly  urges 
it  upon  us,  both  by  example  and  doctrine,  fob  cries 
out,  Bctold  I  lam  vile,  I  abhor  myfelf  Upon  enquiry  vv^e 
find  this  accufer  of  himfelf,  had  not  even  in  the  judgment 
of  God,  his  equal  in  moral  gcodnefs  upon  the  whole 
earth.  Yet  the  fault  he  bewailed,  and  which  extorted 
this  confellion,  was  too  high  an  opinion  of  his  ov/n 
v/orth  :  he  had  faicl,  I  am  dean  ^ivithcut  tranfgrejfton,  I  am 
innocent,  neither  is  there  inkjii-ity  in  me.  Job  xxxiii.  9.  And 
for  thus  over-rating  his  fpiritual  attainments,  he  lothes 
Limfeif  in  his  ov^  n  eyes^.  Who  novv^  (receiving  the  fcrip- 
ture teftimony  borne  to  Job^s  characler)  can  think  hini- 
lelf  lefs  fuliied  with  evil,  or  lefs  defective  in  duty  than 
this  illuilrious  child  of  God  ? 

What  yob  was  in  old  time,  St.  Paid  evidently  appears 
to  have  been  in  the  Chrijiian  cliurch.  W^ho  in  labors  or 
iuiTerlngs  for^the  glory  of  God,  who  in  love  to  God  or 
rnan,  in  purity />f  heart  and  converfation,  or  exteniive 
ufefulncfs  can  be  compared  with  him  ?  Yet  fo  far  is  this 
moft  diftlnguiihed  faint  and  apofde  of  Chiift  from  con- 
fiding in  his  moral  excellence,  or  fancying  it  the  ground 
in  any  degree  of  his  juilification  before  God,  that  he 
enumerates  wliat  he  had  done  and  fuifered  for  Chrift's 
fake,  only,  that  he  mdght  fliew  how  utterly  he  difclaimed 
it  all  as  the  foundation  of  his  hope  towards  God.  Kc 
poured  contempt  upon  it,  calling;  it  lofs  and  dung,  in 
comparifon  of  being  found  in  Chrift,  7iot  having  his  cw7i 
righteoufnefs,  ivhich  is  of  the  law  (i.  e,  F.ot  trufting  in  h^s 


Chap.  45.]  UnderflamUng  U  God's  Word.  2!3ti 

own  obedience  for  j unification)  but  thai  ivhicb  is  through 
i  be  faith  of  ChriJ!^  the  righieoifnefs.^  which  is  ofGod^byfaitl.K 
Phil.  iii. 

Wliat  thefeJ  and  other  mo  ft  excellent  perfons  recorded 
in  Holy  Writ,  declare  in  difpnragcment  of  their  own 
i'ighteoufnefs,  is  confirmed  as  a  doctrine  ojf  great  impor- 
tance by  feveral  pallages.  The  poor  and  needy  arc  rep- 
rcfcntedas  the  only  objeds  of  the  Redeemer's  grace.  Pf, 
Ixxii.  Whilft  the  good  and  virtuous  in  their  own  cye.s, 
are  fcattcred  in  the  proud  imagination  of  their  hearts^  and 
fent  empty  away.  Luke  i.  A  lowly  mind  is  defcribed  as 
the  only  temper  becoming  our  Chrifuan  profeffion,  wliilit 
the  hiughty  fpirit  which  prompts  men  to  trutt  in  their 
own  righteoufnefs,  is  exprellcd  as  the  o/z/jycaufe  of  exclud- 
ing from  falvation,  even  thofe  who  had  a  zeal  for  God. 
I-iom.  ix.  By  doctrine,  therefore,  by  examples,  and  by 
his  own  experience  of  numberlefs  defects,  every  believer 
in  Jcfus  is  led  to  call  himfelf  vile  in  the  midft  of  his 
higheft  attainments,  and  conftantly  to  efteem  him^felf  a 
needy  impotent  veffel  of  mercy,  who  has  nothing  to  de- 
light in,  but  the  name  of  the  Lord,  nor  ground  of  confi- 
dence towards  God,  but  his  righteoufneis. 

Compare  this  extenfive  felf-denial,  pracl'ifed  b)^  the  true 
members  of  ChriU's  church,  with  what  either  enthufi- 
afm  or  fupcrllition  have,  under  that  name,  enioined. 
The  contraft  is  ftriking  indeed.  Kow  frivolous,  and.  clei- 
picable  to  make  felf-denial  (as  weak  enthufiafts  do)  con- 
lift  in  the  (liape  or  color  of  our  cloaths,  in  de?iiure  looks 
andprecife  behavior,  or  abftaining  ordy  fi-om..fx(luonabie 
diverllons  !  Thefe  things  hypocrites  m.ay  do  ;  and  fhine 
as  patterns  of  fuch  mortiiication,  whilft  (elf  in  its  worft 
tempers  is  fully  indulged.  Th?  felf-denial  v/hich  ftern  fu- 
perftition  enjoins  is  worfe.  It  imprifons  for  life  men  and, 
women, endued  witlv^c/wpowers, and  formed  for  focietyj 
it  makes  them  move  like  clock- v/ork  in  a  round  of  relig- 
ious rites  ;  it  clothes  them  w^ith  fackclo^h,  and  orders  them 
to  practice  many  ufelefs  feveritles  upon  the  body  ;  it 
calls  them  to  defert  the  very  ftation  in  which  Providence 
had  fixed  their  lot,  and  buries  even  the  excellencies  they 
have,  in  a  cioifter  and  a  cell. 


OM  Or:  Self'dehkd  SuhviiJJion  cj our       [Sunp.  45. 

Examined  by  the  rule  of  fcripturc,  how  miftaken,  how 
pitiable,  how  'unprofitable  is  the  zeal  of  fuch  devotees  1 
On  the  contrary,  what  a  juft  underftandhig,  what  for- 
titude of  mind,  what  perfonai  and  pubiie  benefits  are 
copfpicuous  in  Chrijlian  felf-denial  ! 

It  teaches  us  to  ufe  the  plenty  of  meats  and  drinks 
given  us  by  divine  bounty,  \yithout  any  abufe  of  them  ; 
thus  confronting  by  our  example,  andfcv^^rely  condemn^ 
ing  all  exccfs.  It  teaches  us  to  enjoy  the  rich  comforts, 
of  the  marriage-ftate,  and  the  various  pleafiires  which 
fpring  fi-om  the  challe  union  of  the  fexe§,  and  a  well 
governed  family,  infinitely  outweighing  all  that  luft  en- 
throned in  a  filthy  heart  can  boafi.  It  enables  us  to  car- 
ry on  trade  v^'ithout  coveto\ifnefs,  though  every  encite- 
merit  to  that  fordid  paillon  furrounds  us.  In  the  recip* 
rocal  ex  erciie  of  tender  afreclion  between  dear  eft  relations 
and  friends,  it  fecyres  the  iupreme  love  of  the  heart  for 
God.  It  teaches  us  to  avow  his  caufe,  and  adhere  to  it, 
in  contempt  of  our  worldly  intereiu  our  honor,  and  our 
charader.  It  teaches  us  to  facrifice  our  prying  curiof- 
ity  and  defire  of  comprehending  fully  the  truths  of  God 
before  we  believe  them,  to  the  veneration  we  ov/e  IiisvOr- 
acles.  And  after  an  intrepid  venture  of  all  for  his  fake, 
it  teaches  us  inllead  of  eyeing  with  felf-complacency  our. 
moral  excellence,  to  cry,  Eriicr  -not  into  jiidgmmt.  iviih  thy, 
fervant^  0  Lord. 

This  ext  en  five,  moft  noble  felf-denial  il;  fufHcIent — A- 
way  then  with  the  unnatural  life  of  the  convent  ;  away 
with  all  the  inventions  of  willAYorfhip,  filence,  and  to- 
talfolitude,  ha.ir  ihirts,  iron  girdles,  and  the  coarfell  food. 
Aw^ay  with  all  the  whiiTifical  uncommanded  fingularities 
in  drefs,  and  the  faihion  of  the  exterior  man,  which  en-, 
thufiafts  fo  violently  prefs.  It  is  far  feverer  felf-denial 
to  mortify  every  evil  and  corrupt  defire  natural  to  the 
heart.  It  is  more  courageous  to  fight  till  we  die  than 
Il.y  from  the  battle.  It  is  iri ore  profitable  to  mankind, 
to  fhine  a  light  before  their  eyes,  than  to  be  immured 
with  a  felecl:  company,  as  if  piety  could  not  live  in  tlie 
commerce  of  the  world.  And  it  is  infinitely  mpre  for 
the  glory  of  Chrift,  that  the  new  heart  and  new  ijpirit 
which  lie  hath  given  lixOUld  be  known  and  feen  of  all 


pHA?.  45]         XJ iidaiftandlng  to  GocVs  Word,  285 

men,  than  be  buried  in  perpetual  conceabnent.  Moft 
uleful,  lionorable,  and  cxceilefit  are  they  who  deny  all 
the  cravings  of  corrupt  felf  in  the  midil:  of  forbidden  ob- 
jecls.  They,  and  they  alone  prove  the  cfiicacy  of  the 
bavlu.iir's  prayer  in  their  behalf  :  Father^  take  ihcm  not  out 
of  the  ivcrld,  but  keep  tbcuifrcm  the  evil. 


P         R         A         Y         E         i; 

fulled  to  the  preceding  Subjecf, 

O  LORD,  the  author  and  continual 
pre.fervcr  of  our  being,  thou  haft  an  abfolute  right  over 
us.  We  arc  thy  property,  to  thee  and  for  thee  only 
ought  we  to  live.  '  But  we  confcfs  our  iliame,  our  niife- 
ry,  and  iin.  We  have  jinpioufiy  exalted  ourfelves,  and 
treated  thy  eternal  niajetly  as  unworthy  our  regard.  Pro- 
fe (ling  ourfelves  C/jri/lia/js,WG  have  refufed  to'^deny  our- 
felves, to  take  up  oux'crofs  and  follov/  thee.  We  have 
cheriflied  the  deiires  of  our  corrupt  nature.  We  have 
encouraged  thofe  vile!  afieclions,  which  wc  ought  to  have 
bewailed,  oppofcdj  and  Wrangled  in  their  birth.  Wc 
Irave  ohCdualei)^  thxojght  the  happinefs  of  man's  life  was 
in  fulfilling  the  lufls  of  the  fleiU,  and  of  the  mind  ;  and 
our  w^hole  aim  has  been  to  pleafe.  ourfelves.  Hold  up,  O 
Lord,  before  our  eyes  this  melancholy  truth,  that  holy 
ihame  may  cover  us  ;  that  we  may  return  to  thee  our 
God  w^ith  Vv'eeping  and  fuppliccUiou  O  bJot  out  all  ouf. 
fins  for  his  righteoufnefs  lake,,  who  pleafed  not  himfelf, 
but  came  in  the  body  thou  hadft  prepared  for.  Iiim,  to  do 
thy  will.  By  him  may  v/e  be  fanjflified,  and  delivered 
from  the  wratli  due  to  us  for  all  our  ielf-induigciice. 

We  have  now  heard  our  duty  evplained  a:.^'d  urged, 
that  we  mud;  mortify  all  our  evil  and  corrupt  apnetites. 
O  give  us  to  beware  offurfeiting  anddrunkennefs.'  May. 
we  eat  for  llrength,  not  for  gratification  ;  and  drink  for 
tliirft,  not  to  indame  ourfelves  v/ith  wine,  wherein  is  ex- 


f2S5  OnSelf'dcnkdSiihmyjlon  cf  o'ur^^d'c.  [Sukd.  45^ 

cefs.  By  thy  grace  may  we  ahvays  keep  under  our  bod- 
ies, and  refill  every  lewd  deiire,  or  thought.  Suffer  us 
not  to  look  upon  a  woman  to  lull  after  her  ;  inipire  us 
with  hatred  of  all  fooliih  talkir.g  and  filthy  jefting,  all 
lights,  books,  and  amufements  which  defile  and  war  a- 
gainft  the  foul.  Convince  us  that  thou  wilt  judge  all 
whoremongers  and  adulterers^  and  that  no  lewd  perfcn 
fhall  enter  into  thy  kingdom. 

Enable  us  to  overcome  the  love  of  the  world,  and  all 
dciire  of  wealth,  and  greatn^fs.  May  we  be  content  with 
fuch  things  as  we  have,  and  let  our  whole  conyerfation 
be  without  covetoufnefs.  Give  us  grace  to  conquer  the 
love  of  money,  ■^'i^hich  i ::  the  root  of  all  evil.  Keep  us 
ever  fatisfied  with  thyfelf,  O  God,  as  our  portion,  and 
never  iuffer  us  to  indulge  fo  much  as  a  fingle  willi  for 
ajiy  thing  in  this  world,  more  than  food  and  raiment. 
Deliver  us  from  the  pride  of  our  hearts,  which  thirft  for 
praife  and  honor  from  men.  Let  all  our  ambition  be  to 
ple?fe  thee.  Let  us  not  fear  the  faces  of  men,  nor  be  a- 
fraid  of  their  revilings.  Tvlake  us  bold  to  maintain  thy 
honor,  and  ready  on  every  fit  occaiion  v/ith  meeknels 
to  witnefs  a  good  confeffion  of  thy  truth,  and  our  duty. 

Set  our  hearts  at  liberty  from  all  inordinate  affeclionr 
for  thofe  v/e  love,  and  to  Vv^hom  we  are  dear  ;  and  may 
we  never  provoke  thee  to*  jealcufy  by  honoring  them  a- 
bove  thy  divine  majefly.  Save  us  from  all  conceit  of 
our  own  underftanding,  and  from  cavilling  at  the  doc- 
trines thy  infallible  word  teaches.  And  whatever  we 
have  done  for  thee,  or  received  at  thy  hands,  let  each  of 
us  make  this  rcqueil  living  and  dying,  God  be  merciful 
to  me  a  fmner,  for  his  fake  who  Vv-as  delivered  for  our  of- 
fences, and  raifed  asain  for  cur  iuftijEcation,     Amen, 


Chap.  4G.3  On  Devotional  Diitksi,  287 

SUNDAY    XLVL 


oooooooo 


CHAPTER     XLVL 
On  Devotional  Duties; 


W  HEN  the  practice  and  tempers  eflcn- 
tial  to  Chrlfthvis  are  explained,  too  many  cry  out,  Who 
then  can  be  faved  ?  There  is  really  no  place  in  the  Chrif- 
iian  icheme  for  fuch  defpondency.  Though  our  natural 
weaknefs  and  corruption  be  much  greater  than  fuch  ob- 
jectors believe,  ftill  Chrilllan  obedience  fprings  from  a  root 
fulficient  to  produce  it  all.  For  God,  the  mighty  God 
hath  promifcd  light,  pov/er,  and  confolation  to  thofevt^ho 
feck  them  in  Clnijl  Jcfus^  fufficient  to  maintain  Every 
holy  temper,  in  the  meafure  required. 

The  means  which  muft  be  ufed,  with  diligence  and 
perfeverance,  to  obtain  thefe  fupernatural  fupplies,  are 
called  by  way  of  diftinclion.  Devotional  Duties  ;  and  in 
every  one's  judgment  are  eifential  to  religion.  Yet, 
through  fad  felf-abufe,  devotional  duties  in  general  are 
mere  religious  formalities,  which  difhonor  God,  luU 
nominal  Chrifiians  into  a  falfe  peace,  and  harden  the 
profane  in  their  contempt  of  religion  itfelf.  To  guard  a- 
gainft  an  error  fo  pernicious,  I  fhall  treat  at  large  on  the 
nature  of  devotional  duties,  and  the  right  method  of 
performing  them  ;  confining  myfelf  principally  to  fecret 
prayer,  and  reading  the  word  of  God  ;  as  what  will  be 
offered  on  tliefe  two  capital  pai'ts  of  devotion  bears  an 
eafy  application  to  all  public  ordinances,  and  other  means 
of  grace. 

With  refpecl  to  prayer,  the  ohjed:  of  it  is  God  alone, 
becaufe  the  end  of  prayer  is  to  obtain  deliverance  or  pre- 
fervation  from  evil,  or  the  pofleflion  of  good  :  therefore, 
our  application  muft  be  made  to  him,  from  whom  every 


5SS  .  Cn  DeiJOtional  Dt^ii'es,  [SuNb^  4^* 

good  and  perfeA  gift  cometh  j  who  orders  all  things  ac« 
cording  to  the  ccunfel  of  his  own  will,  able  completely 
to  blefs  us  in  fpite  of  all  oppbfition  ;  and.  without  whole 
favor  the  wliole  creation  carinot  afford  cither  protection 
or  comfort.  Joined  with  uneontrolable  power,  the  at- 
tributes of  omniprefence  and  omnifciencc  arc  elTential  tc5 
the  true  objecl  of  prayer,  in  order  that  not  one  fuppli- 
cant  ihould  be  overlooked  :  not  one  of  the  immberlefs 
tnilliors  of  petitions  offered  up  in  the  fame  inflant 
throughout  the  world,  be  loft  ;  and  that  amidft  the  infin- 
ite variety  of  complicated  cafes,  the  things  beff  for  each 
individual,  and  thofe  only  lliould  be  conferred.  United 
with  thefe  perfections,  there  muft  be  mercy  and  love  to 
forgive  our  fms,  to  overcome  our  fears,  and  cncouragi^ 
our  petitions,  confcious  as  we  muil  be  of  our  own  vile- 
nefs,  when 'we  are  lit  to  pray. 

Thus,  from  the  nature  of  prayer,  it  is  evident  we  miufl 
addrefs  ourfclves  to  God  alone.  AVe  are  taught  the 
fame  in  his  oracles.  Fraife  ivaiieihfGrihce^  0  Gcdin  Sioriy 
and  unto  ihee^  jhall  the  vciv  be  performed,  0  ihcu  ihat 
heareji  prayer  J  unto  thee  foall  all  fie jh  come.  TL  Ixv.  Ian 
the  Loi'd  thy  G&c/,  thouflmlt  have  none  bihet  gods  before  me\ 
Ihou  fl:alt  not  make  to  thy f elf  any  graven  image  ^  nor  the  like* 
iieff  of  any  thing  that  is  in  heaven  above^  nor  in  the  earth  be^ 
neath^  nor  in  the  wattr  iindeir  the  earth,  Thoitfnali  not  bcio 
dozen  to  ihcm^hor  ueorfhip  them  ;  for  I,  the  Lcrd  thy  God^ 
am  ajealoUs  God,  Exod.  xx. 

A  truth  fo  plain,  fo  important,  fo'  often  repeated  in 
fcripture,  th^t  the  m.onilrcus  corruptions  of  worfliip  in: 
troduced  by  popery,  are  m.attcr  of  aftcniflnrient,  no  lefi 
than  lam.cntation.  Inflead  of  making  God  the  only  ob- 
ject of  their  truft,  papills  have  beiidcs  him  ahnoft  ihuu- 
merable  faints  and  angels  and  from  cachj  they  tell  us,' 
they  are  to  receive  fome  bcnelit  in  ahfwcr  to  their  pray- 
ers. They  tell  us  thete  are  above,  advocates  and  pat- 
rons for  all  exigencies  and  occnfions,  who  defend  men 
from  dangers  and  difcafes,  and  bellow  favors  and  virtues; 
They  tell  us,  we  are  to  apply  to  thefe  patrons,  without 
troubling  God  the  Father  and  the  Redeemer,  who  is 
God,  by  prefuming  upon  every  occaiion  to  make  imme- 
diate addreffes  to  them. 


Chap.  46.]  On  Bevoilonal  Duties.  289 

A  horrid  fuperftition  ;  at  once  confuted,  when  you 
know  what  perFedions  are  effential  to  the  obje6l  of  our 
prayers.  Where  is  almighty  power,  infinite  underiland- 
ing,  and  omniprefence,  but  in  the  eternal  God  ?  How 
abfurd  then  and  impious  to  call  on  thofe  for  help,  who 
by  nature  are  no  Gods  ;  fo  limited  as  to  be  incapable  o£ 
knowing  what  we  want  j  or  bellowing  what  we  afk  ? 

Our  prayers  fhcmld  generally  *  (if  we  exactly  follow 
the  fcripture  rule)  be  addreifed  to  the  Father,  in  depend- 
ence upon  the  facrifice  and  mediation  of  the  Son,  and  the 
influence  of  the  Spirit.  In  this^manner  of  addrefs,  tliie 
dilHnd  part  each  perfon  of  the  Godhead  bears  in  the  fal* 
vation  of  iinners,  the  infinite  purity  of  God,  and  our  own 
defilement  to  the  laft,  arc  forcibly  taught  ;  points  of  fuch 
moment,  that  all  fcripture  labors  to  imprefs  them  on  our 
minds. 

Now  as  God  is  the  only  objeci:  to  whom  we  mufl 
pray,  fo  prayer  is  the  fpreading  before  him  the  wants  and 
deiires  wc  feel.  Without  this,  the  beft  chofen  petiftions 
repeated  punctually  every  morning  and  evening  out  of  a 
book,  or  the  greateil  fluency  of  expreillon,  are  only  the 
mimickry  of  prayer.  A  fort  of  devotion,  which  the 
proud  and  felf  fufficient,  and  mofl  grofsly  ignorant,  can 
practice  ;  on  which  the  formal  and  fuperititious  can  fan- 
cy themfelves  religious  in  an  extraordinary  degree,  though 
they  never  prayed  once  fince  they  were  born.  For  as 
the  needy  only  can  ftoop  to  aik  alms,  fo  we  begin  to  pray,, 
and  not  before,  when  Vv^e  feel  ourfelves  ready  to  periih  if 
we  receive  not  the  things  we  afk  for. 

This  fennbility  of  real  want,  fcripture  reprefentations 
and  examples  pro-re  effential  to  prayer.  If  thou  JJoali  feek 
the  Lord^  thou  JJ: alt  Jind him.,  if  thou  feekefi  him  with  all  thy 
hearty  and  with  all  thy  foul  Deut.  iv.  Trufi  in  God  at  all 
times  ;  four    out    'your  hearts  before   him.     Pf  Ixii.     The 

*  I  ^k'f  f^enerall^^iox  \\vtxt  2Xt  numeroui  inftances  of  prayer  addrefiid  to 
Jeus  Chriji.  The  difciplta  prayed  uo  him  increae  our  faiih—The  dying 
malefactor  to  fave  his  foul,  Strphen,  v^'ith  his  dyThg  br$;ith,  commended  him- 
fc  If  into  hit  hands.  /^^«/ befought  him  thrice  to  take  away  the  thorn  in^  kis 
flefh,  and  ftyles  him  Lord  over  all,  rich  in  mercy  to  ail  that  calt  upon  him  ; 
for  whofoever  callcth  on  the  name  of  the  Lord  fh.iU  be  faved.  Thcfe  arc 
precedents  (never  to  be  fet  afide)  proving  that  each  member  of  the  ChrljUan 
church  may  and  wall  fay  as  Thomas  did  unto  Jeus^  My  Lord  and  ray  Gud, 

N  n 


290  OnEe-cGllonalDuUes,  [Sund.  4t>. 

Lord  is  vigb  iwlo  all  than  that  call  7-rpon  hbn^  io  all  thai  call 
upon  him  in  truth.  Pf.  cxlv.  IS,  \Vhen  the  infpirecl  iSo/o- 
vion  commands  us  to  pray  for  wifdom,  he  emphatically 
exprefles  the  need  we  mull  iQ,iA  of  that  gift.  If  ihrAi  criejl 
after  kno^wlcdge^  and  Uficih  tip  thy  njoiccfor  imd erf  landing  ; 
if  thou  feckeft  her  asjilvcr^  and  fear  cheth  for  her  as  for  hid 
trcafure.  Our  Lord  points  out  the  fame  feeling,  as  effcn- 
tial  to  prayer  ;  he  defcribes  it  by  afhlng^  fceking^  knocking. 
Terms  which  exprefs  a  pungent  need  of  help,  and  an 
immediate  anfwer.  St.  Jarr^es  holding  out  the  very  fame 
idea,  calls  fuccefsful  pctiti-on  inwrought  prayer*  What 
fcripture  thus  dellnes;  to  be  prayer,  tlie  pradice  of  God's 
faints  illullrates.  When  they  came  before  the  throne  of 
grace,  they  were  penetrated  with  the  feeling  of  their  ne- 
cellit'»«;s.  With  my  -zc'hole  heart  have  I  fought  thy  favor.  At 
evenings  and  at  mornings  and  at  noon-day^  will  1  cry,  and  that 
inftantly  ;  and  thou  fn alt  Ikar  mc.  See  another  example  of 
the  diilrefs  and  importunity  of  a  true  fupplicant  :  Out  of 
the  depths  have  1  cried  unto  thce^  0  Lord  :  Lord  hear  viy 
voice,  0  let  thine  ears  be  attentive  io  the  voice  of  my  fuppli^ 
cation,  \\\  the  addrefs  of  'Daniel^  greatly  beloved,  every 
fyllable  breathes  fcnfe.  of  want,  which  fcarce  knows  how 
to  bear  the  leaii:  denial  or  delay.  .  0  Lord  hear,,  0  Lord 

forgive   :  0  Lord  hearkai  and  doy  defer  not  for  thy  name''s 

fake^  0  my  God. 

From  this  fcripture  reprefentation  of  prayer,  that    it 
m.eans  fprcading  the  wants  we,  feel  before  God,  it  is  plain, 

■  all  men  fiand  pcrfcclly  on  a  level  in  their  natural  Hate, 
as  to  any  ability  to  pray.  Outvv'ard  circum (lances  here 
piake  no  difference.  A  poliilied fcholar  and  an  ignorant 
clown  ;  thofe  v^ho  hs.vc  been  moil  piouiiy  trained,  and 
thofe  who  have  been  brought  up  profanely  ;  thofe  who 
have  been  kept  back  from  fmfui  exceffes,  and  thofe 
who  have  plunged  mofl  deeply  into  them  :  if  no  oth- 
er difference  takes  place,  remain  alike  flrangers  to  real 
prayer.  For  notwitliftanding  groffefl  ignorance,  and 
bad  education,  and  profligate  manners  foon  as  ever 
the  iling  of  fm  is  felt,  and  its  tyranny  oppreffes  the 
foul,  prayers  and  cries  will  afcend  up  to  God  from  a 
humble  troubled  heart.  On  the  contrary,  where  the 
guilt,  ilrcDgtli,  and  dclilemcnt  of  fm  are  not  painfull v 


Chap.  46.]  On  DiVo!lomil Duties,  291 

felt,  neither  learning,  nor  pious  education,  nor  abftin- 
cnce  from  all  vice  will  enable  any  one  to  pray.  In  n}any 
inftances,  thefe  advantages  blind  and  flatter  by  tlieir  ijpc- 
cious  appearance  ;  in  all  they  are  entirely  diftlnc^  from 
convicl:ion  of  fin,  and  every  alarming  apprchenlion  of  its 
ilTue,  unlefs  pardoned  and  iiibdiied.  For  all  true  knowl- 
edge and  juft  appreheniions  of  iin,  \vherever-  found,  are 
owing  to  an  iniinitcly  higher  caufe.  They  arc  the  eife^t: 
of  a  firm  belief  in  God's  word,  declaring  the  finfulnels  oi 
iin,  and  a  heart  fo  humbled  as  to  plead  guilty  to  the 
charge  of  it.  But  it  is  not  in  the  power  of  good  educa- 
tion, much  Icfs  (^f  learning,  to  produce  either.  1  ney  are 
the  gifts  of  God  :  gifts  no  fooner  received,  than  all  im- 
pediments to  prayer  vanifh.  Want  imm.ediately  makes 
the  fianmiering  tongue  of  the  unlearned,  or  of  thofe  wlio 
have  l>een  in  time  pafl  moil  wicked,  fpeak  plain  enough 
in  the  ears  of  God.  Want  makes  the  heart,  which  v/as 
before  too  grofs  t(;  conceive  any  excellency  in  the  things 
of  G  od,  fcek  after  them  with  earneft  cries.  And  \#iat  - 
ever  difference  good  underftanding,  pions  education,  or 
general  abftinence  from  vice,  may  make  in  the  rnaiicr  of 
confcjjion^  the  degrees  of  guilty  or  the  choice  of  '■loords^W'ySS.  the 
prayer  which  God  accepts,  and  anfwers  v/ith  a  blclling  to 
the  foul,  will  bo  exaclly  the  fame  in  the  little  ilnner,  as 
in  the  great  ;  in  the  poor  as  in  the  rich  ;  in  the  lowcft 
and  weakeft  of  the  people,  as  in  the  moll  accomplillicd 
preacher  of  God's  truth. 

May  this  fcriptural  account  of  prayer  undeceive  many 
who  prefume  they  iland  accepted  Vvdth  tlieir  Maker  on  ac- 
count of  their  mu]tipl)'ing  exerciies  of  devotion,  wlien, 
inilcad  of  feeling  thcmielves  fmfui,  impotent  creatures  a^; 
their  prayers  conftantly  reprefent  them  to  be,  fancy  thef 
are  righteous,  and  fwell  v.  it ii  conceit  of  fuperior  good- 
wefs,  becaufe  they  fo  often  repeat  prayers,  and  lb  punc-  . 
tually  frequent  tlie  cJiurch.  May  tins  fcripture  account  of 
prayer  encourage  alKvho  feel  their  own  vilenei's,.ii^//- 
€-vtr  they  have  been,  to  make  their  confcffion,  and  pour 
out  their  complaints  before  Crod,  though  their  utterance 
or  knowledge  be  very  d'.  l"v,£tive,  and  fuch  as  men  would 
defpife,  and  though  their  paft  lives  have  been  moft  profii- 
gatci      May  this  fcripture  account  of  prayer  comiucc  al^ 


S92  On  Bs-vciknarBitf-cs.  [Sund.  46, 

fo  poor  people  it  is  mere  hypocrify  and  love  of  darknefs, 
becaufe  their  deeds  are  evil,  when  they  pretend  they  can- 
not prayj  becaufe  they  cannot  read  a  letter — for  nothing 
but  contempt  cf  God's  word,  and  denial  of  our  fmful 
condition  as  reprefented  in  that  word,  leave  either  learn- 
ed or  unlearned  under  fuch  hardnefs  of  heart,  as  to  feel 
no  want  of  grace,  mercy,  and  peace  from  God,  confe- 
quently  unable  to  pray. 

Further,  it  is  plain  from  the  nature  of  prayer,  as  it 
means  fpreading  our  wants  before  God,  that  a  real  con- 
cern for  ialvation,  will  excite  pra^jer  at  all  times,  and  in 
till  places.  We  fhall  pray  uhen  about  our  bufincfs  and 
in  company,  unfeen  by  every  human  eye,  as  really  as 
when  alone,  or  in  our  clofet.  Frequent  ejaculations  (i.' 
e,  prayers  darted  up  to  heaven)  will  be  the  neceffary  con- 
fequence  of  longing  defires  in  the  heart  towards  God, 
und  the  remembrance  of  his  name*— In  proportion  as  we 
love  an  objecl,  our  thoughts  and  wifhes  ever  follow  and 
ini  upon  it. 

We  proceed  il*om  the  nature,  to  coafider  the  fubjecl 
matter  of  prayer,  or  what  wants  we  are  to  fpread  before 
the  Lord.  Certainly  they  mufl  be  only  fuch  as  becomes 
him  to  fupply,  as  we  are  warranted  by  his  own  word  to 
make  known  to  him,  and  aiTured  by  his  promife,  either 
abfolutely  or  with  limitation,  that  he  will  relieve. 

We  may  aik  temporal  bleiiings  ;  eafe  when  in  racking 
pain,  health  when  pining  ficknefs  has  taken  us  off  from 
our  employment,  Cr  wailed  our  flrength,  a  maintenance 
that  v/e  be  not  left  deflitute.  We  may  a  Ik  the  continu- 
ance of  our  own  ]i\es,  and  the  lives  of  our  dearefi:  rela- 
tions and  friends,  when  in  danger.  Prayer  may  be  made 
to  God  for  each  of  ihefe  benetits  ;  becaufe  inflances  of 
each  are  recorded  in  fcripture  ;  becaufe  by  imploring 
them,  we  exalt  God  as  the  fovereign  Lord  of  life,  and  all 
its  comforts  ;  and  thus  our  abfolute  dependence  upon 
him  is  confirmed,  and  our  gratitude  for  his  favors  in- 
creafed. 

But  though  it  be  lawful  to  pray  for  any  of  thefe  bene- 
fits, we  mufl  do  it  always  with  fubmiiTion  to  the  will  of 
God,  provided  he  fees  it  beft  to  give  what  we  aik  ;  always 
remeiTibering  that  things  of  this  kind  are  promifed  ^only 


"Chap.  46. J  On  Devotional  Dafks.  29S 

on  condition  tliat  they  are  for  the  glory  of  God,  and  our 
good ;  always  remembering  that  cafe,  health,  mainte- 
nance, friends,  and  life  itfelf,  are  things  unfpeakably  mean, 
compared  with  fpiritual  and  eternal  bleflings. 

Indeed  a  real  Cbr'yTian  can  never  deiire  things  tempo- 
ral as  his  chief  good,  yet  it  is  very  proper  to  alk  tliem  of 
our  JNIaker,  becaufe  many  who  have  hrft  prayed  only  for 
the  removal  of  fome  temporal  evil,  or  the  contin^aance 
of  fome  temporal  good,  have  been  led  by  God's  gracious 
anfwer,  to  feek  his  kingdom  and  righteoufnefs  with  their 
whole  heart. 

But  fpiritual  and  eternal  bleflings  m.uft  be  the  chief 
matter  of  a  Cbrijlian^s  petitions.  He  muft  afk  for  the 
fpirit  of  wfdom  and  revelation  in  the  knowledge  of 
Chrift,  and  for  pardon  through  his  blood — He  mull  pray 
that  he  may  com^prehend  with  all  faints,  the  breadth,  and 
length,  and  height,  and  depth  of  his  love,  that  he  may 
mortify  every  vile  afFedion,  and  bear  a  brighter  conform- 
ity to  his  image. 

Theie  are  the  grand  things  of  which  all  ChrijVans  feel 
their  want,  which  they  purfue  with  ardor,  and  daily 
wait  upon  God  to  receive  in  a  more  abundant  mea- 
fure. 

Beiides,  this  general  matter  of  prayer,  common  to  the 
v/hole  church  of  Chrift,  each  private  believer  finds  par- 
ticular matter  for  hirrkfelf  fuggefled  from  iiis  own  trials, 
the,  frame  of  his  mind,  and  the  appointments  of  provi- 
dence refpecling  him.  Every  alteration  in  either  of  thefe 
particulars  produces  fome  correfponderit  want  in  the  man. 
Therefore  as  real  prayer  is  Ipreading  our  wants  before 
God,  the  petitions  which  may  be  very  proper  to-day,  will 
be  quite  unfiiitable  to  our  cafe  to-morrow  ;  and  wliat  was 
fufficicnt  in  certain  circumilances,  will  in  oppofite  ones 
hz  deplorably  dcicclive.  Confequently  the  matter  of  our 
private  prayers  muft  rife  out  of  the  objects  and  occurren- 
ces around  us,  and  the  imprcfllons  which  they  make  up- 
on us.  For  as  different  temptations  prefent  themfelves, 
diiferent  v/ill  be  the  working  of  corruption.  Somctimci 
we  fliall  feel  pride,  envy,  and  felf-preference  ;  at  others 
impatience,  anger,  difcontent   or  peevilhnefs  :  now  im- 


294  On  Devotional  Duties.  [Sund.  46. 

pure  thoughts  may  be  excited,  then  love  cf  praife,  evil 
furmifingS;,  or  uncharitable  conckilions,  or  lulling  after 
mony.  According  to  thefe  frequent  and  important  vari- 
ations, our  petitions  muft  be  adapted  for  pardon,  deliver- 
ance, and  the  aids  of  grace.  And  though  iuch  an  admir- 
able  form  of  public  worfhip  as  ours,  comprehending  eve- 
ry particular  cafe,  which,  quick  as  thought,  each  individ- 
ual will  for  hirnfelf  perceive,  is  profitable  in  the  higJieft 
degree  ;  yet  in  fecret,  before  God,  it  fcems  no  his  i/n- 
proper  to  ufe  a  form  of  prayer,  which  another  has  compo- 
itdj  than  to  procure  a  perfon  to  tell  for  us  to  the  phyii- 
cian  our  own  pains  and  feelings  m  ficknefs.  llicie  ^^-e 
can  tell  to  another,  why  not  to  the  phyhcian  him- 
felf?  *  • 

Particular  alTiilances  are  alfo  needful  according  to  our 
•flation  in  life,  and  the  fnares  to  wliich  we  are  expofed  on 
that  account.  The  rich  and  noble  itand  in  the  midft  of 
dangers  peculiar  to  themfelves  ;  rnen  in  trade  and  micr- 
chandize  have  very  much  to  fear  from  their  bufmefs  ; 
v/hilft  paftors  and  teachers,  in  order  to  be  pure  from  the 
blood  of  thofe  committed  to  their  charg*e,  need  a  large 
meafure  of  wifdom,  love,  and  zeal. 

It  is,  therefore,  by  no  means  fulilcient,  that  v/e  afk  of 
God  thofe  thi^-^s  which  he  commands  men  to  fcek,  and 
has  promifed  to  beftow,  unlefs  we  alfo  fpecify  what  we  in 
particular  7iow  want.  We  mufi:  derive  our  petitions  not 
only  from  the  teaching  of  the  word,  and  a  knowledge  of 
things  necefiary  for  us  as  Chrtftiam^  but  from  our  own 
feehngs  and  delires.  And  unlefs  our  fiate  of  heart  does 
of  itfeif  diftate  tons  the  matter  of  Our  prayer,  there  is  no 
reafon  to  think  we  are  in  earneft.  For  if  our  fins  and 
corruptions  were  grievous,  furely  we  ih ould  confefs  tliem. 
If  they  were  odious  in  our  own  eyes,  furely  we  Ihould 
be  very  particular  and  urgent  in  requefting  of  God 
to  fubdue  them. 

Befides,  it  appears  fcarcely  poilible  to  guard  effedually 
againft  formality,  in  prayer,  unlefs  it  be  ufed  as  a  fnnple 
conftant  application  to  God  for  the  fupply  of  our  daily 
and  peculiar  wants.  Nor  is  it  any  objection  to  fiy  very 
few.  in  comparifon,  halve  ability  to  adapt  good  words 
to  their  particular  cafes,  proper  for  others  to  hear  :  grant- 


Chap.  47.]  0;i  ihe  NeceJ.ty  ofFrayer,  2^5 

ed — yet  every  one  is  fuflicicntly  qualified  to  do  this  alone 
before  God,  who  feeth  the  heart.  Here  Eilfe  grammar 
frequent  helltations,  and  repetitions  are  in  no  degree  det- 
rimental or  inconvenient  ;  nor  phrafe's  at  which  men 
might  take  offence  as  coarfe  and  low,  the  leaft  improper. 
When  the  defire  of  the  heart  and  intention  of  the  foul 
are  pure,  the  prayer  is  a  fpititual  facrihce  acceptable  to 
God,  through  J<.fus  Chrijl  our  Lord.  And  he  moft 
meanly  conceives  of  the  divine  majefty  and  perfedions, 
who  iuppofes  God  is.pleafed  at  all  with  elegant,  nervous 
words,  or  fluent  exprellions,  or  with  any  thing  but  the 
prayer  of  the  upright  ;  which  a  day-laborer  is  as  able 
and  likely  at  leaft  to  offer  unto  him,  as  any  admired 
fpeaker  or  eminent  fcholar. 


&IJ  N  D  AY    xLVii. 


0  O  0.0  O  O  0  O  O  O  0  C  0  c  o 


CHAPTER     XLVII. 
On  the  Necessity  of  Prayer. 


vV  HAT  was  offered  in  the  preceding 
chapter,  will  make  plain  to  the  meaneft  capacity,  the  na- 
ture and  the  matter  of  real  prayer.  But  ignorance,  alas  1 
is  the  weakeft  obflacle  to  this  duty  wc  have  to  remove  ; 
averfipn  to  fuch  ipiritual,  foul-humbling  confefTion,  and 
natural  profanenefs  are  much  more  difficult  to  overcome. 
For  this  end,  let  us  confider  in  what  manner  fcripture 
urges  the  necsffity  of  prayer. 

It  is  enforced  in  that  divine  book,  by  the  pradlice  of 
the  mofl  venerable  perfons  ;  as  the  only  means  of  obtain- 
ing grace,  to  pay  uniform  obedience  to  God  j  and  as  re- 
quired by  his  command. 


296  On  the  NeceJJliy  cf  Prayer.  [Sund.  47J 

It  is  enforced  by  the  mofl  venerable  nanies.  Abraham^ 
Ifaac^  Jacobs  Mofes^  Sar.iiiel^  David^  Daniel^  Petcr^  and 
Paul ;  the  firll  names  for  excellency  before  God,  were 
conftant  in  prayer.  This  enlivened  their  graces,  and 
gave  them  fuch  tranfcendent  luftre.  But  their  diligence 
in  the  duty  of  prayer,  is  not  recorded  to  give  them  the 
trifling  honor  of  a  pofthumous  fame  ;  it  is  dcligned  to 
prove  that  we  muft  do  as  they  did.  That  if  we  hope  to 
be  with  them  in  the  kingdom  of  glory,  we  muPc  follow 
them,  who,  through  faith  '  and  patience,  inherit  the 
promifes.  If  then  we  revere  the  w^ord  of  God,  we 
cannot  neglect  a  duty  which' was  of  fuch  importance  in 
the  judgment  of  all  his  Saints. 

But  if  their  pracflice  proves  the  necelHty  of  prayer,  how 
much  more  the  example  of  ChrilL  Before  his  brightnefs, 
prophets,  apofties,  and  martyrs  fade  av/ay,  as  flars  in  the 
firmament  when  the  fun  arifes.  He  w-as  holy,  harmlefs j 
undefiled,  feparate  from  fmners  ;  iieverthelefs  prayer  em- 
ployed a  coniiderable  portion  of  his  time.  Fatigued  as 
he  was  by  exceilive  labors  ofloire,:in  traveling  from  place 
to  place,  preaching  in  every  town  and  village  to  im.menfe 
multitudes,  who  thronged  and  preffed  upon  him,  he 
needed  all  the  reft  the  night  could  afford,  yet  would  he 
fometimes  rife  a  great  while  before  it  was  day^  that,  retir- 
ing upon  the  mountain's  top,  he  might  pray  without  in- 
terruption. Sometimes  the  moon  and  liars  faw  him, 
their  Maker,  an  earneft  and  devout  interccifor,  whilil 
Others  were  lleeping  in  their  beds. 

After  this  record,  can  anyone,  calling  himfdfa  Chrif- 
iian.,  queftion  the  abfolutc  need  he  has  to  pray  ?  If  the 
mafter  of  the  houfe,  infinitely  diftant  from  the  flighteft 
ftain  of  fin,  prayed^  how  much  more  muft  they  of  his 
houihold,  wxak  and  fmful  as  they  are  ?  If  the  Lord  o- 
verall^when  he  appeared  in  cur  ^t^\^  prayed^  how  much 
more  muft  fallen  creatures  be  bound  to  pray  ?  Should 
any  one  imagine  himfelf  excufed  from  this  duty,  the  pro- 
per rebuke  of  fuch  audacious  impiety,  i.s  to  reply,  the 
prophets,  the  apoftlcs,  and  the  martyrs  all  prayed — the 
Sayiour  in  the  days  of  his  flefti  prayed  ;  whom  makeft 
thou  th^rfelf  ? 


Chap.  47,]  On  the  Uccefflfy  of  Prayer.  29t 

Further,  the  abfolute  need  we  have  to  pray,  is  evident 
becaufe  it  is  the  only  means  of  obtaining  mercy,  and 
grace  to  do  the  will  of  God.  He  gives  health  and  long 
life,  houles  and  poil'cflions,  to  thofc  v/ho  never  bend  their 
knee  before  him.  Not  fo,  fpiritual  and  eternal  blcflings. 
He  never  pardons  fin,  or  faves  from  its  detcftable  domin- 
ion, till  prayer  is  mad?  for  the  invaluable  favor.  The 
unchangeable  ordinance  runs  thus  :  If  thon  fhalt  pray  un- 
to God^  he  fhall  be  favorable  unto  thee.  Job  xxxiii,  Thou, 
Lord^  art  gooif,  and  ready  to  forgive^  and  plenteous  in  mercy 
(what,  to  all  forts  of  men  indifcriminately,  to  the  pro- 
phane  and  felf-fulEclent  ?)  No,  but  unto  all  iheni  that  call 
upon  thee,  Pf.  Ixxxvi.  6.  Omnifcient  as  he  is,  and  full 
of  companion,  he  requires  and  commands  us  to  make  our 
requefts  known  to  him,  before  he  Vvill  fupply  our  fpirit- 
ual ncceffities  : — Call  unto  me,  and  I  will  anfwcr  thee,  and 
JIjcxxj  thee  ^great  and  mighty  things  which  thou  knoweji  not, 
Jer,  xxxiii.  3.  But  no  words  can  m.ore  emphatically 
pro%^e  that  prayer  is  the  grand  necelTary  means  of  obtain- 
ing mercy,  and  finding  grace  to  help,  than  thofe  of  our 
Redeemer.  Afi^  and  yejhall  have  ;  feek^  and  yeJJjallJind; 
knocks  and  it  Jkall  be  opened  unto  you.  This  is  as  much  as 
to  aflirm,  that  without  afking,  feeking,  and  knocking  we 
can  receive  no  fpiritual  good  from  above.  Confcquently 
not  to  pray,  is  moft  evidently  to  remain  deftitute  of  the 
things  which  accompany  falvation.  Every  one  who  de- 
fpifes  this  method  which  God  hath  chofen  as  the  fittefl 
for  conveying  neceflary  fupplies  to  the  immortal  foul, 
confiding  in  his  own  ftrength  or  virtues  ;  in  the  finiilied 
work  of  Chriil,  or  the  ele6lion  of  grace,  muft  unavoida- 
bly remain  a  Have  to  fm,  and  under  the  curfe. 

The  profane  will  not  ftoop  to  feek  help^  and  pov^er 
from  on  high  ;  therefore,  the  appearances  of  goodneis 
which  are  their  boaft,  can  never  amount  to  more  thafi  a 
partial  regard  for  what  is  right ;  which,  poor  as  it  is,  is 
fure  to  fall  a  facrificc  to  the  ruling  paffion.  Thus  you 
may  often  obferve  a  man  priding  himfclf  on  his  moral 
goodaefs,  and  pouring  contempt  on  devotional  duties,mii- 
erably  chagrined  by  every  trilling  difappointment,  and 
for  the  fiighteft  provocation  full  of  refentment,  if  not 
breathing  murderous  revenge.    >You  may  often  obferve 

O    Q 


«9S  On  the  NeceJJhy  (f  Prayer.  [Sund.  4^. 

a  defplfcr  of  prayer  much  carelTed  by  others,  and  no  Icfs 
Iclf-applaudcd  for  humanity,  good  nature,  and  contempt 
of  money,  fludioully  plotting  the  ruin  of  innocence,  and 
adding  cruelty  to  injuftice,  to  gratify  his  body.  And  fre- 
quently you  irtay  fee  a  warm  advocate  for  the  doclrines 
of  grace,  and  the  glory  of  Chrift,  deceitful,  covetous,  and 
a  flave  to  fm,  through  habitual  neglecl  of  prayer. 

In  fact,  the  connexion  of  all  graces  is  the  vv^ork  of  the 
Holy  Spirit,  confequcntly  no  one  can  pay  uniform  obedi- 
ence, who  doth  not  place  his  dependence  on  that  prom- 
ifed  helper,  only  given  to  them  who  alk  him. 

Add  to  thcie  arguments  for  the  neceility  of  prayer, 
the  plain  command  of  God^  No  man  is  left  at  liberty, 
wdiether  he  will  pray  or  no,  nor  can  he  neglect  prayer, 
yet  only  fuiTer  the  lofs  of  fome  advantages  he  might  pro- 
cure by  it.  Great  guilt  is  contraded  by  negleding  to 
pray.  It  is  a  contcmipt  of  God  and  his  authority,  who 
lias  not  more  exprefsly  required  us  to  ihew  m.ercy,  than 
to  worlliip  himfelf.  Men  ought  alivays  to  pray^  and  io  con- 
iinue  in  prayer,  lb  plead  our  good  qualities  and  good 
behavior,  as  fetting  afide  our  obUgation  to  prayer,  is  ac- 
tually to  live  in  the  comimiilion  of  the  bafeft  theft,  de- 
frauding even  God  of  his  due.  With  equal  reafon  and 
as  little  affront  to  him,  may  we  refufe  to  obey  his  law  in 
doing  juftice  to  men,  as  refufe  honor  to  himfelf,  to  whom 
honor  in  the  higheil  degree  belongs. 

In  thisHght,  you  muft  regard  the  duty  of  prayer,  to* 
be  preferved  ffom  the  contagion  of  unreafonable  and 
wicked  men,  who  either  totally  neglect,  or  deplorably 
trifle  and  diflemble  with  God  in  it.  So  will  you  perceive 
odious  injuftice,  miafkied  with  the  appearance  of  integrity. 
And  high  pretenfions  to  honor,  whilft,  in  fact,  there  is  a 
violation  of  the  moft  important  duty,  a  duty  refulting 
fron^i  our  relation  to  God,  as  our  Maker,  and  enjoined  by 
him,  the  one  I/awgiver  able  to  fave  and  to  deftroy. 

This. iniuftice  towards  God  and  contempt  of  him,  ex- 
prelfed  by  habitual  neglect  of  prayer  is  a  fin,  which  no 
excellencies  the  world  applauds,  can  in  the  Icaft  degree 
excufe.  Wherever  it  is  chargeable,  like  rebellion  againfl 
the  ftate,  or  adulterous  commerce,  it  cancels  every  pre- 
tcnfion  to  be  fpared  on   account  of  any  good  quahties. 


Chap.  47.]  Ojiihe  Keceffltj  of  Prayer.  2&9 

Kings  of  the  earth  never  acquit  a  rebel,  bccaufehigh  trea* 
Ibii  ii)  ^is  only  crime.  Much  Icfs  does  the  Lord  Ahiiigh- 
ty,  whole  name  is  jealous,  overlook  the  contempt  thrown 
upon  himfclf,  becaufc  the  perfon  guilty  of  it,  is  free  from 
all  difiioneily  towards  men.  To  fancy  he  will  overlook 
iuch  an  aflront,  is  to  entertain  the  moft  defpicable  idea  of 
his  character,  as  if  he  was  ignorant  of  the  treatment  his 
name  and  word  receive,  or  indiiierent  about  the  matter. 
But  fuch  a  God  no  more  refembles  the  God  of  the  whole 
earth,  the  God  of  Cbrtftians^  than  Baal  or  Moloch.  The 
true  God  is  a  jealous  God,  and  terrible  ;  jealous,  not  to 
slUow  his  glory  to  be  given  to  another,  or  denied  to  him- 
k\i.  Terrible,  to  punifli  his  advcrf iries,  who  rob  him  of 
the  homage  he  demands,  as  the  Lord  of  the  univerfe,  in 
whofe  hands  is  the  breath  of  every  living  thing.  He 
hath  taught  us  by  every  form  of  expreiTion  which  can 
engage  our  attention,  that  to  ferve  him  with  reverence 
and  godly  fear,  is  the  whole  of  man  :  confequently  a  def- 
pifer  of  prayer,  though  adorned  with  eveiy  quality  the 
profane  admire,  flill  wants  the  one  thing  needful  to  fanc- 
tify  his  generolity,  benevolence  and  focial  virtues.  For, 
idolized  as  thcfe  are  by  the  world,  they  weigh  nothing 
in  the  balance  of  the  lancluary,  unlefs  flowing  fi'om  love 
to  God.  Though  I  giye  all  my  goods  to  feeci  the  poor, 
and  have  not  love,  I  arn  notliing.  For  iba^n  who  honor  vie^ 
faith  the  Lord,  l-ivlll  honor ^  and  ihey  that  dcfpife  me^jhall 
be  lightly  cfteenisd.  1  Sam.  ii.  Nothing,  therefore,  ilrali 
excufe  or  palliate  the  infolence  of  attempting  to  fuper- 
fede  the  neceiTity  of  devotion,  by  affecting  to  magnify 
moral  honefi;y  and  benevclcricc  as  the  fum  of  man's 
duty. 

The  profane,  indeed,  p-retend  to  n^uch  nobler  ideas  of 
the  Suprerne  Beings  than  ChriJUam  who  are  governed  by 
his  own  word,  lie,  lay  the 7,;  knows  all  tilings  ;  why 
then  Ihould  you  tell  him  what  you  want  ?  He  is  loving 
alio  to  every  man  ;  t,herefore,  without  our  requeif,  wifl 
give  us  that  which  is  good.  What  are  our  prayers  to 
him  ?  Pur^  and  undchled,  religion  is  to  dp  juflice,  and 
love  mercy. 

The  confidence  with  which  fome  make  fuch  aflertions, 
would  tempt  one  to  conclude  they  know  the  mind  of 


SOO  On  the  l^ecejftty  of  Prayer,  [Sund,  47. 

God,  when  it  is  impoffible  they  fliould  in  the  leaft  degree. 
For  as  fkill  in  human  fciences  can  only  be  gained  by  ftudy- 
ing  them,  fo  the  knowledge  of  God  is  only  to  be  obtain- 
ed by  prayer  and  meditation  on  his  own  word  :  both 
which  the  profane  defpifing,  though  they  profefs  them- 
felves  wife,  they  betray  the  groffeit  ignorance  iu  their  ob- 
ieclions  againft  the  necelTity  of  prayer.  Had  this  duty 
been  enjoined,  either  as  giving  God  information,  or  ex- 
citing in  him  a  love  for  us,  to  which  he  was  a  llranger, 
till  our  petitions  gave  it  birth,  their  objections  would 
have  been  of  force.  But  how  exceedingly  foolifh  arc 
they,  when  all  our  encouragement  to  pray,  is  a  previous 
full  allurance  that  God  knows  better  than  we  can  our- 
felves,  all  our  wants,  and  becaufe  he  loves  us,  will  hear 
and  anfwer  ! 

The  abfolute  neceflity  then  of  prayer  remains  indifput- 
able  on  the  grounds  already  mentioned,  viz.  the  con- 
ftant  practice  of  the  Saints,  and  of  the  Saviour  too  ;  as 
the  grand  means  of  obtaining  grace,  to  ferve  God  accepta- 
bly, enjoined  by  his  hioh  command.  To  thefe  one  ar- 
gument morem.ay  be  aaded  ;  prayer  is  neceffary  to  />/-<?- 
jsr-ve  and  increafe  in  our  minds  a  clear  knowledge  of 
our  many  wants,  a  fenfe  of  our  abfolute  dependence  up- 
on -Gqc.^  and  a  lively  gratitude  for  his  mercies.  Such  a 
folemn  ccnllant  reprefen  tat  ion  or  thefe  great  truths  be- 
fore ouFMciker,  is  of  a  dm  il-able  efficacy !  The  concluiion, 
therefore,  is.  evident  (  let  it  be  well  weighed)  that  no  en-t 
^agements  in  bufmefs  or  practice  of  (bcial  duties  will  juf- 
tify  either  negled  of  prayer,  or  a  cold  cuflomaiy  per- 
formance of  the  duty.  Our  prayer  muft  be  diligent,  per- 
feverlfig,  importunate  ;  no  other  prayer  is  heir  to  any 
promife,  hcui^able  to  God,  or  profitable  to  men.  What- 
ever the  world  does,  fuch  prayer  will  every  believer  in 
jefiis  preient  before  the  throne  of  grace. 


Cha>«  4S.3    Jhs  Fnperties  of  accept  able  Pn^j.^r*         ;30l 

SUNDAY    xLvm, 


eesoo»oooo©&ooo 


CHAPTER    XLYIIL 

The  Properties  of  acceptable  Prayer, 

VV  E  have  proved  the  true  objedl,  the  r^r 
ture,  the  fubjccl  matter,  and  the  neceffity  of  prayer  ;  wc 
are  now  to  point  out  the  properties  \^  hich  make  it  ac- 
ceptable, and  enfure  its  fuccefs. 

The  fu'ft  is  a  real  purpole  to  believe  and  do  ?s  God 
teaches  and  commands.  For  if  from  pride  of  learning, 
or  love  of  fm,  we  refufe  to  fubmit  to  his  authority,  flat- 
tering ourfelves  that  multiplied  devotions  are  lu&cient, 
or  obedience  in  all  points,  favc  where  the  beloved  lufc  i^ 
ipared — ^in  this  cafe  our  prayers  will  be  refented  as  an 
high  provocation.  For  what  can  be  bafer  than  a  profef— 
Hon  of  honoring  God  by  our  v/orfhip,  when  we  mani~ 
feft  real  contempt  of  him,  by  wilful  difobedience  ?  What 
greater  offence  than  to  implore  pardon,  though  deter- 
mined  not  yet  to  give  up  fm  ?  Or  to  pretend  to  call  upon 
the  Lord  for  liberty,  as  if  we  were  enilaved  againft  ,our 
will,  when  we  love  our  bondage  ?  If  we  regard  iniquity 
in  our  hearts,  though  wc  make  many  prayers,  he  will 
hide  his  face  from  us  :  .Fcr  he  heareih  not  fmncrs^  but  if  any 
man  be  a  laorfniper  of  God,  and  doth  his  wili^  him  he  hear^ 
eth. 

Yet  it  muft  be  cbferved  in  this  place,  with  peculiar 
caution,  that  no  one.  though  in  actual  fubjeftion  to  fin, 
ought  to  be  difcouragsd  on  this  account  from  prayings 
provided  he  in  earneft  feeks  deliverance,  bccaufe  h'om  the 
throne  of  grace  he  muft  receive  that  bleffing.  In  a  guil- 
ty, enilaved  condition,  all  the  Saints  of  God  have  began- 
firfl  to  call  upon  him  :  nor  is  anyone  difqualified  from 
making  acceptable  prayer,  tiiough  the  combat  v^ith  a 
mafcer  fm,  is  for  i.time  iipvcre  and  dubious^  and  he  may 


502  The  Pr$perties  of  acceptable  Prayer.     [Sund.  48. 

be  frequently  overcome  by  his  own  wickedncfs.  If  in 
this  fad  cafe,  the  finner  feels  fliame  and  forrow,  with 
great  defire  (notwithftan ding  the  dreadful  power  of  his 
corruptions)  to  ferve  God,  he  ought  immediately  to 
make  his  confeffion,  and  bewail  his  miferable  bondage — 
Then  will  he  know  there  is  a  deliverer,  who  looketh 
down  from  heaven  to  hear  the  groanijngs  of  fuch  as  arc 
in  captivity  to  their  fins,  and  ready  to  periih.  Nay, 
where  relapfes  are  frequent,  though  the  condition  be 
moft  deplorable,  yet  let  not  prayer  be  given  up,  for  this 
is  turning  our  back  on  the  only  remedy  which  can  be 
ufed.  If  there  be  a  real  contention  againft  fm,  and  un- 
feigned prayer  for  victory  over  it,  I  would  encourage 
fuch  to  maintain  the  combat.  Their  fouls  are  at  flake, 
and  the  promife  of  God  is  fare,  he  will  yet  hear  their  cry, 
and  will  help  them.        * 

A  fecond  property  in  all  acceptable  prayer  is  felf-abafe- 
ment.  We  muft  draw  nigh  to  God,  confcious  of  our 
vilenefs,  which  renders  us  unworthy  fo  m.uch  as  to  lift 
up  our  eyes  to  Heaven,  much  more  to  receive  pardon, 
peace,  and  falvation.  We  mufl  make  our  requefb  as 
mere  objeds  of  mercy,  who  v/ould  have  no  caufe  to  com^ 
plain,  were  our  fins  punifhed  with  eternal  death.  Great 
iirefs  is  laid  upon  this  humiliation  of  the  foul,  by  the  in- 
fpired  writers.  The  Lord  is  nigh  unto  them  that  are  of  a 
broken  heart  ;  aiid  faveth  fuch  as  he  of  a  contrite  fplrij,  Pf. 
xxxiv.  'When  Jehovah  defcribes  the  glory  of  his  majef- 
ty  in  the  fublimeft- manner,  he  fpecifies  this  indifpen fable 
requifite  in  the  right  worfhip  of  his  nam.e  :  Thus  faith  the 
high  and  lofty  One^  who  inhabit cth  eternity,  ivhofe  name  is 
koly^  I  dzve/l  in  the  high  and  holy  place  ivith  him  alfo  that  is  ef 
a  contrite  and  humble  fpiril^  to  revive  the  fpirit  of  the  humble^ 
and  to  revive  the  heart  of  the  contrite  ones,  St.  fames  flroiig- 
ly  urges  the  fame  humiliation  ;  he  addreifes  thofe  who 
were  formal  in  their  devotions,  conilant  and  punctual  in 
prayer,  but  little  aifecled  with  their  defiiement  and  fm- 
fulnefs.  After  reproving  them  for  aiking  amifs,  that 
they  might  confume  it  upon  their  luits,  he  directs  them 
how  to  pray  with  fuccefs  :  God^  fays  he,  rcffteth  the 
froud^  hut  giveth  grace  to  the  humble.  Be  af[ii6ied^.  arid 
tiiQurn^  and  weep.     Let  your  laughter  he  turned  to  mournin-g^ 


Chap.  4S.]    -The  Properties  of  acccpiahle  Prayer.         SOS 

mid  your  joy  to  heavinefs^  biwible  yoiirfches  in  the  fight  of  the 
Lord  J  and  hefhall  lift  you  up. 

This  abiding  fcnle  of  our  own  vilenefs  mufl  attend  our 
prayer  in  oppofition  to  thofc  felf-exalting  ideas,  natural 
to  us  and  in  full  proof  that  we  know  no  man  living  can 
be  juftilied  in  the  fight  of  God,  fliouldhe  enter  into  judg- 
ment with  him. 

To  this  humiliation  mufl  be  joined  affiance  in  Gody 
and  boldnels  in  approaching  him.  When  we  afk  wc 
inufl  not  fluctuate  between  hope  and  doubt,  but  be  alTur- 
ed  we  fliall  no  lefs  certainly  obtain  all  we  need,  than  if 
the  blefiings  we  implore  were  already  given.  When,  for 
iaftance,  we  confefs  our  fins  w^ith  forrow  and  humiHa- 
tion,  begging  mercy  through  the  atonement,  we  mufl  be 
confident  we  fiiall  not  be  difappointed  ;  or  when  we  pray 
for  victory  over  our  natural  corruptions,  we  mufl  alfure 
ourfelves  they  fhall  be  fubdued.  When  in  great  diflrefs 
and  perplexity  of  mind,  we  beg  of  God  diredion,  fup- 
port,  and  deliverance,  we  muft  not  iiflen  to  a  fear,  that 
perhaps  we  fliall  not  be  heard.  For  by  harboring  dif- 
truft,  whether  God  will  perform  his  gracious  promifes, 
\VQ  exceedingly  diflionor  him  ;  and  in  the  very  ad  of  ad- 
dreihng  him  3j5  almighty,  good,  gracious,  and  faithful, 
betray  a  fufpicion  of  his  veracity,  power  or  love  towards 
them  who  call  on  his  name.  Jefus  faith.  Have  faith  in 
God,  Depend  without  refer ve  upon  him,  for  the  per- 
formance of  every  thing  he  hath  promifed  :  For  verily  I 
fay  unto  you^  that  ivhofoever  flyall  fay  unto  this  mountain^  Be 
thou  moved^  and  he  thou  call  into  the  fea  ;  and  fhall  yiot  doubt 
in  his  hearty  hut  fhall  believe  that  thofe  things  zvhich  he  faith 
fidall  come  to  pafs^  he  fhall  have  what foever  he  faith.  How 
great  foever  the  difficulty  may  be  which  you  meet  with 
in  the  way  of  duty,  and  as  much  above  your  flrength  to 
remove,  as  to  root  up  a  mountain  by  a  word  from  your 
mouth,  it  fhall  be  brought  to  pafs,  provided  you  place  an 
uniliaken  trufi;  in  the  divine  pov/cr  and  promifes.  If 
ye  believe  ye  have  the  thingx  ye  afi  for^ye  fjall  receive  them. 
Some  would  confine  fuch  commands  and  promifes  to  the 
apoitles.  But  St.  Jajues  gives  it,  as  an  unchangeable  di- 
rection to  the  church.  If  any  one  of  you  lack  luifdojUy  let 
him  afJi  of  God ^  ivho  giveth  to  all  men  liberally -^  and  upbraid' 


504         The  Properties  of  acceptable  Prayer,     [Sund,  48, 

fib  not  ;  atid  it  Jhall'be  given  him.     But  let  him  afn  iji  faith^ 
nothing  waverings  for  he  that  wavereth  is  like  a  wave  of  the 
feac,  driven  with  the  wind^  and  tojfed.     For  let  77ci  that  man 
think  that  he  frail  receive  any  thing  of  the  Lord.  Jam.  i. 

Tliefe  parages  prove  affiance  in  God  is  a  principal  prop- 
etty  of  ChrlJiUin  prayer,  and  require  us  to  apply  to  him 
with  hberty  and  confidence  as  to  a  Father.  Indeed  a» 
mongil  dl  v.'\\o  love  us,  we  can  nnd  none  fo  tender  and 
afFe61:ionate,  as  he  is,  to  thofe  who  call  upon  him.  The 
delightful  commimion  between  him  and  the  faithful,  is 
therefore  ilrongly  exprcHed  in  the  following  words  :  We 
have  not  received  ihe  fpirit  of  bondage  again  to  fear ^  but  "job 
have  received  ihe  fpirit  of  adoption^  ivhereby  we  cry  Abba^ 
Father.  The  Spirit  itfef  beareih  witnefs  with  cur  Spirit^ 
ihat  we  are  the  children  of  God,  Our  woriliip  and  abfo- 
lute  obedience  to  the  Eternal  Majeily  is  foftened  into  ho- 
ly familiarity,  and  through  the  abundant  grace  of  re- 
demption, converted  into  a  child-like  dependence  upon 
Ms  care  and  love  for  us.     Ro?n,  viii. 

It  is  difficult,  indeed,  to  conceive  how  fuch  confidence 
in  God,  and  aiTurance  of  receiving  from  him  every  thing 
we  alk  for  the  good  of  our  fouls,  can  confift  with  a  deep 
abiding  confcioufnefs  of  our  own  vilenefs  ;  or  how  we 
can  conquer  the  doubts  arifmg  from  a  light  of  our  num- 
berlefs  defects,  fo  as  to  afk  without  a  fauitering  tongue. 

To  remove  this  ciifficvilty,  another  grand  property  of 
prayer,  without  which  it  cannot  fucceed,  mull:  be  infill'" 
cd  on.  Dependence  on  the  facrifice,  righteoufnefs,  and 
interceffion  of  Chrijl^  the  Head  and  gi*eat  High  Friell  of 
his  church.  By  this  w^e  conftantiy  acknowledge  our 
own  good  qualities,  are  io  far  from  procuring  of  them- 
felves  regard  from  God,  that  we  do  not  prefume  to  of- 
fer him,  even  the  homage  due  unto  his  name,  without 
having  refpect  to  the  merit  of  the  ail-perfe6l Mediator  be- 
tv/cen  God  and  man.  By  this  act,  we  confefs,  that  the 
death  oijefns^  for  our  tranfgreffions,  to  fatisfy  and  de- 
iiTonilrate  the  julrice  of  God,  and  his  appearing  in  heav- 
en, our  advocate  and  the  propitiation  for  our  lin,  is  our 
grand  encouragement  to  draw  nigh  to  God  in  full  affur- 
ance  of  faith,  notwithftanding  the  infinite  purity  of  his 
mature,  the  dreadful  examples  of  his  indignation  againfc 


Cha?.  48.J     The  Properties  of  acceptable  Prayer.        S05 

fin,  and  the  defilement  daily  coming  upon  us.  When 
Jcfus  is  thus  our  peace  and  hope,  there  is  no 
room  for  confulion  or  diftruft,  though  x^t  be  unworthy 
and  vile.  For  he  is  ordained  of  God  to  make  reconcili- 
ation for  the  fins  of  the  people.  He  flands  engaged  by 
ofiice  and  love  to  undertake  the  caufe,  and  fave  the  fouls 
of  all  who  come  to  God  by  him.  And  the  command 
from  Heaven  is  exprefs,  that  we  fhould  in  confideration 
of  his  charader  and  office,  come  boldly  to  the  throne  of  grace , 
that  -we  may  obtain  mercy  ^  and  find  grace  to  help  in  time  of 
need. 

Further^  it  is  eflential  to  acceptable  prayer,  that  it  be 
cffored  up  in  the  name  of  Chri/i^  if  not  immediately  ad- 
drelfed  to  himfelf.  We  commit  a  capital  offence, 
when  we  overlook  him.  If  any  man  dare  to  think 
thus  with  himfeh^,  the  mercy  of  God  is  fufficient  encour- 
agement to  me  to  pray.  I  efteem  it  a  difparagement  of 
his  goodnefs  to  apply  to  him  by  a  Mediator  ;  I  need  no 
one  to  intercede  for  me,  nor  v/ill  I  be  beholden  to  any 
thing  more  than  my  own  good  qualities,  and  fitnefs  for 
pardon,  to  make  my  peace  with  God,  and  procure  me 
the  benefit  of  eternal  happinefs.  Prayer  offered  up  to 
God  upon  fuch  principles  by  any  man,  is  as  great  a  tvick' 
ednefs^  as  if  he  bleffed  an  idol.  It  is  an  audacious  cen- 
fure  of  the  divine  conflitution  in  the  method  of  faving 
fmners  and  rebels.  It  is,  as  far  as  lies  in  man's  powef , 
to  pull  down  the  fon  of  God  from  his  throne,  and  thruft 
him  out  of  that  higheil  office  of  unfpeakabie  benevolence 
and  glory,  which  he  difcharges  in  heaven.  It  is  to  treat 
even  the  revelation  of  God  with  fcorn,  fmc^e  the  moft 
confpicuous  doclrine  in  the  Bible,  is  that  jefus  Chriji  is 
the  one  Mediator  between  God  and  m.an,  an  advocate 
with  the  Father,  and  a  propitiation  for  fin,  through  faith 
in  his  blood,  that  God  might  be  jufl,  and  yet  the  juflifief 
of  all  that  believe  in  Jefus. 

There  is  an  abfolute  need,  therefore,  that  in  all  our  ap- 
proaches to  God,  we  honor  the  Son  even  as  we  honor 
the  Father,  by  folemnly  expreffing  our  dependence  upon 
his  facrifice,  righteoufnefs,  and  interceffion,  as  the  only 
means  of  enjoying  the  love  of  God. 


S06         The  Properties  cf  acceptable  Prayer,      {[Sund.  4^, 

Though  wc   alk,   therefore,  only   things  promifed,  a& 
difciples  of  Chrift,  and  in  his  name,  meaning  no  more  by 
thefe  terms,  than  that  we  believe  Chrift  was   a  prophet 
fent  ©f  God  :  our  petitions  inftead  of  fmding  acceptance 
will  be  a  high  crime,  betraying  our  haughty   fpirit  and 
ilubborn  unbeUef.     For  nothing  but    pride  and  a  rejec- 
tion  of  Chrift,  the  Saviour,  can  lead  us  flatly  to  contra- 
dict the  fcripture  declarations  :  There  is  720  ether  name  giv' 
en  under  Heaven^  whereby  zae  can  be  fa'ved^  but  that   of  Je- 
fus  ;  no  vjay  of  coming  to  the  Father^  hut  by  him.     To   fup- 
pcfe  ^ve  may  come  in  our  own  name  if  we  praftice  mor- 
al righteoufnefs,  makes  Chrift  of  none  effecl:.     No  won- 
der, therefore,  fuch  ftrels  is  laid   in  fcripture,  on  prayer 
being  offered   up   to    God,  through    Jefus  Chrifi    our 
Lord. 

From  what  has  been  advanced,  it  appears  indifputable, 
that  a  real  purpofe  to  obey  God  ;  a  humble  fenfe  of  our 
vile  polluted  condition  before  him  ;  a  full  alTurancc  of 
being  heard  ;  and  a  perpetual  dependence  on  the  Lord 
Jefus  Chrift^  the  one  Mediator,  muft  unite  in  all  accepta- 
ble prayer. 

In  the  prayer  of  ajl  real  Chrijlians^  they  do  unite  at  firft 
faintly,  and  not  fo  eafiiy  to  be  difcerned  ;  but  as  Chrif- 
tians  grow  in  grace,  thefe  properties  become  more  and 
more  confpicuous,  and  they  themfelves  more  confcious, 
and  afmred,  that  in  this  manner  they  worfhip  the  God 
of  their  falvation. 

But  this  fpirit  of  true  devotion  Is  not  confmed  to  the 
clofet  or  family.  It  leads  Chrijiians  to  delight  in  the  great 
congregation,  and  be  prelent  in  all  ordinances  by  w^hich 
God  is  honored^ his  faithful  people  comforted  and  ilrength- 
ened,  and  particularly,  as  opportunity  offers,  it  is  the  de- 
fire  of  every  one  who  glories  in  tlie  crofs  of  Chrift,  to  eat 
and  drink  at  his  table,  that  they  may  there  enjoy  the 
communion  of  Saints,  and  the  moft  lively  rcprefentatiou 
of.Chrift's  body  given  for  them,  and  of  the  blood  of  the 
New  Teftament,  fhed  for  the  remiffion  of  fins. 


Chap.  49.]        On  ibe  certahi  Succefs  of  Prayer.  307 

S  U  N  D  AY    XLrx. 


oooooooooooocoe 


CHAPTER     XLIX. 

On  the  certain  Sugcess  of  Prayer, 


Believers  in  Chrlft  are  encouraged 
diligently  to  pray  from  abfolute  aflurances  that  they  Ihall 
fucceed.  This  fuccefs  is  afcertauied,  by  coniidering  from 
whence  true  prayer  in  the  heart  arifes.  We  are  taught 
in  fcripture,  that  of  ourfelves,  we  cannot  think  a  good 
thought,  much  lefs  feel  a  defire  and  purpofe  to  obey  the 
Lord  God  in  all  things.  If  then  we  do  come  to  him,  as 
2L  child  in  want  to  his  Father.^  trufting  in  our  Lord  Jefus 
Cbrifi,  it  is  from  a  divine  influence,  called  in  fcipture, 
the  drawing  of  the  Father.  Can  flich  a  gift  be  vouch- 
fafed  in  vain  ?^  Can  we  think  any  one  is  enlightened  to 
beg  grace,  tliat  he  may  know  and  live  in  obedience  to 
the  will  of  God,  yet  not  be  heard  ?  Can  a  poor  petition- 
er fall  down  low  on  his  knees  before  God,  for  this  excel- 
lent  gift,  yet  rife  up  confounded  at  tlie  rejeclion  of  his 
fuit  ?  No,  by  no  means.  The  merciful,  gracious  God  is 
not  wont  thus  to  afHicl  tiie  contrite  Ipirit,  and  difappoint 
the  holy  expectations  excited  in  the  heart  by  his  own  a- 
gency.  On  the  contrary,  a  real  defire  of  receiving  any 
Ipiritual  blelling,  is  a  pledge  of  its  being  given  :  For  eve- 
ry good  and  every  perfect  gft  cometh  from  above ^  from  ibe 
Fatber  ofUgbts^in  wbom  is  rio  varlablenefs^  neitber  fl?adowof 
turnings  wbo  of  bis  ozvn  will  begot  us  by  ibe  word  of  bis  trutb,  > 
Jam.  i. 

This  is  cRabliflied  by  many  affecling  declarations. 
God  reprefents  himfelf  as  taking  delight  in  the  prayer  of 
the  upright.  In  one  place  aiTurance  of  fuccefs  in  prayer, 
is  defcribed  by  his  looking  into  the  reccflcs  of  the  heart. 


508  On  the  certain  Succefs  of  Prayer,         [Sund.  49. 

waiting  to  fee  the  firft  dawning  of  prayer,  and  to  anfwer 
it  before  clothed  in  the  form  of  a  direct  petition.  And 
it  Jhall  come  to  pafs  that  before  they  call^  I  will  ayifijuer^  and 
nvhile  they  are  yet  /peaking  I  will  hear.  Ifai.  Ixxvi.  In  an- 
other, he  commands  one  of  his  children  to  publifh  the 
itmmediate  acceptance  of  his  own  prayer  :  Ifaid^  1  i^ill 
confefs  my  tranfgrejjlons  unto  the  Lordy  and  fo  thou  forgave  fl 
the  iniquity  of  my  fin.     Pf.  xx^di. 

Thefe  paflages  allure  us,  we  can  never  pray  for  a  fpir- 
itual  bleffing,  without  receiving  it.  And  that  we  might 
harbor  no  fufpicion  cf  the  fuccefs  of  prayer,  our  Lord 
compares  the  readinefs  with  which  God  fuccors  the  poor 
and  needy  who  call  upon  him,  to  that  which  tender  pa- 
rents feef  for  their  ofTspring  in  their  Vv^ants — What  man 
is  there  of  you  zvho  if  a  fen  afk  bread ^  will  he  give  him  a  ft  one  ? 
Or  if  he  afk  afifh^  ivill  he  give  hi?n  aferpent  ?  Jf  ye  then  be- 
ing evil  (vitiated  in  your  nature)  are  ftill  .  by  inflind 
drawn  gladly  to  fupply  the  neceiHties  cf  yozir  children 
bow  much  more  fh all  your  heavenly  Father  give  good  things  to 
ihem  that  afli  him  ? 

Should  it  be  objeded,  that  the  faults  of  the  bell  arefo 
many,  as  may  v/ell  excite  their  doubts,  whether  God, 
confiftently  with  the  honor  of  his  perfedions,  can  hear 
them  ;  this  perplexity  is  removed  by  the  aiiurance  that 
Jefus  Chrift,  the  righteous,  appears  in  heaven  an  advocate 
in  behalf  of  all  who  call  on  him,  alleging  what  fatisfies 
the  law  and  abfplves  the  humbled  delinquent.  The  ine- 
moriai  of  his  abundant  kindnefs  in  dying  on  .the  crofs,  is 
perpetually  before  God,  whilll  the  Mediator  declares  it 
his  rightful  requeft,  that  for  his  fake  the  prayers  of  thofe 
who  believe  in  him  fbould  be  accepted,  their  lins  blotted 
out,  and  increafe  of  grace  bellowed  upon  them,  for  he 
ever  liveth  to  make  intercellion. 

This  truth  is  reprefented  with  the  greateft  magnificence 
in  the  book  of  Revelatio'ri.s.  The  beloved  difciple,  v/e 
read,  faw  in  vifion  all  the  choir  of  angels  :  and  there 
ivas  flence  in  Heaven  for  the  fp  ace  of  half  an  hour.  But 
wherefore  do  the  praifes,  for  ever  due,  ceafe  to  afccnd 
before  the  throne  ?  It  was  that  their  Vv^hole  attention 
might  fix  on  the  great  angel,  who,  as  the  High  Prieft  on 
ilxe  day  of  atoneflient.  carried  incenfe  in  a  golden  cenfcr^ 


Chap.  4 9. J         Cnik^^^eti(^aMti,tfsofJ:^^r(^^^^^^  309 

and  burnt  it  in  the  holy  of  hoh'es  before  the  I-ord  :  fc* 
now  he  the  great  High  Prieii:  of  our  profcirion,  (lands  in 
a  miniilering  poflure  before  the  aUar  of  burnt-ofi^erins:, 
iignlfying  the  atonenier;t  he  had  made  by  his  own  blood. 
And  there  was  given  unto  him  nmch  hicenfe^that  he  ihould  of- 
for  it  'with  the  pnryers  of  all  Saints^  vpon  the  golden  altar, 
which  was  before  the  thi-one,  Jlnd  the  fmoke  of  the  incenfe 
i-jhich  came  luith  the  prayers  of  the'  Saints.^  afccndcd-np  be  for* 
God,  out  of  the  a^igels  ha^id.  As  tlie  perfuming  fmoke  of 
incenfe,  compofed  of  fmeil  fpices^  alcended  up  like  u 
cloud  to  heaven,  ^vith  the  prayers  of  the  congregation  of 
Ifrael^  offered  at  the  fame  time  j  in  this  manner  a  reprc- 
fentation  was  made  of  Clirift's  facrifice  and  oblation^  the 
virtue  of  which  mingled  hke  precious  incenfe  with  the 
prayers  of  the  Chrlftlan  church,  to  make  tliem  a  facrincs 
of  a  fv/eet  fmelling  fivor  unto  God.  Rei),  viii. 

And  to  add  greater  force  to  this  ma^ificent  reprefen- 
taticn  of  the  Saviour's  interceiilon,  which  gives  im^Uible 
faccefs  to  the  prayer  of  fdith,  it  is  introduced  immediate- 
ly before  the  phials   of  wrath  arc  poured  out    upon   the 
apoftate  churches  of  Clirifto      Jlius  in  the  moft   affeclinsr 
manner  we  are  affured,  that   when  tlie   Ainrighty  whets 
his  glittering  hvord,  and  cries. ^  Aha  I  Iialll  rid  mfef  of  my 
ad'verfarles  !  no    fupplicant   approaching  =him    by  Jcftrj: 
Chrljl.  fhall  have  caufe  to  fay  his  prayers  were  not  heiu'd. 
Hov/  diilionorable  then,  and  injurious  to  tlie  love  of  tlie 
Father,  the  mediation  of  the  Son,  and  the  gracious  infiti- 
encc  of  the  Sphit,  i:^  02:e    doubt    about    the   iucccfs    (>. 
prayer- 
Its  certain  fucccfs  is  evident  fi^om   the  prcrvnf:  of  Co(? 
: -J  fulfd  the  defre  of  them  who  fear  him,  fo^hij. 
:elp  them.     Every  C7ie  that  afLih  receive! h^    ana  cviry  x>l 
:hct  feekeih  findeth,  and  to  him  that,  kiiQchcth  itjhallbe  clKncd. 
Mar.  vii.  Whaifoe-ver ye  fball  afh  in  my  name^ihat  a'. 
: bat  the  Father  may  be  ghrifed  in  the  S or.      ';'"      '^ 
ny  thing,  in  my  name,  I  will  do  it,  Joh.  xi-v . 

To  carry  this  aifurance  to  the  higlyjfr  degree,  1  add  i:) 
the  laft  place,  the  teftimony  Ol  facts.  If  aU'who  have 
prayed  in  the  manner  God  ha  i  marked  out,  for  the  bleffi. 
ings  he  has  promifed,  have  without  nv'l  received  them, 
there  cannot  b'e  a  mere  cka*  dciiionflraticn  of  any  truth. 
-han  of  the  infalhbie  fuccei'^  of  prayer. 


310  On  the  cert  am  Succefs  of  Prayer,         [Sund.  4^^ 

The  word  of  God  abounds  with  proof  that  he  takes 
pleafure  in  making  his  pov/er  tributary,  as  it  were,  to 
the  prayer  of  his  faithful  people.  By  prayer  JoJJjva  flop- 
ped the  fun  in  his  courfe,  that  he  might  execute  the  will 
of  God  en  his  enemies.  By  prayer  Elijah^  a  man  of  like 
pallions  with  ourfelves,  opened  and  ihut  the  heavens. 
By  prayer  the  three  children  were  preferved  from  harm 
ill  the  liery  furnace,  and  Daniel  in  the  lion's  den.  The 
time  would  fail  to  mention  ail  the  inftances  recorded  in 
fcripture  of  the  wonders  wrought  by  the  hand  of  the 
Lord,  in  anfwer  to  prayer. 

But  if  in  extraordinary  cafes  God,  for  the  vindication 
of  his  truth,  and  manifefiiation  of  his  glory,  thus  anfwer- 
-ed  the  prayer  of  faith,  how  certain  mull  be  its  eiTicacy 
when  by  it  we  feek  only  pardon,  deliverance  from  fm, 
and  thofe  graces  by  which  we  may  glorify  our  Maker. 
There  is  indeed  no  age  without  a  cloud  of  witnelTes  to 
ttio,  infallible  fuccefs  of  prayer.  Afic  thcfe  diflinguiihed 
Chrlfiians  in  our  own  time,  who  bear  the  brighteft  refem- 
blance  to  their  Saviour,  how  they  obtained  fach  admirable 
maftery  over  their  pallions,  fuch  good  vrill  and  kindnefs 
towards  all  men  ;  fuch  readinefs  of  obedience  to  God, 
through  unfeigned  love  of  his  name,  and  delight  in  his 
fervice  ;  aik  them,  and  they  will  declare  with  one  voice, 
not  by,  any  power,  wdfdom,  or  refolution  of  our  ov/n  ; 
not  through  any  original  better  formation,  or  advantiige 
of  education,  but  through  the  grace  of  God,  earneilly 
fought  in  prayer,  we  are  what  we  are.  We  began  in 
earnsft,  v/e  perfevered  with  importunity  in  calling  upon 
the  name  of  the  Lord,  he  heard,  and  we  are  not  difap* 
pointed  6f  our  hope.* 


*  Many  illuftrious  proofs  confirm  the  prevalence  of  prayer  with  God,  and 
are  to  be  found  in  the  iivcs  of  the  moft  excellent.  But  I  never  met  with  a 
more  plead r.g  and  honorable  one,  than  that  recorded  in  the  life  oftiie  cele- 
brated phylician,  Boerhaa-ve.  A  friend  of  his,  who  had  often  admired  his  pa- 
tience under  the  yjreateft  provocations,  afkcd  him  by  what  means  he  had  fo 
entirely  fupprcffe  1  that  impetuous  paffion,  a-ager  ?  The  dodor  anfwered, 
with  the  utmoft  frankncfs  and  lincerity,  that  naturaliy  he  was  quick  of  re- 
ientment,  but  by  ^^7;/; /r^Tjrr  he  attained  that  mattery  over  himfelf.  Bur- 
i9n'^  lift  cfBotrhaa-ve.  '' 

It  was  his  cuftom,  never  violated,  to  fpcnd  the  firft  hour  of  every  day 
in  prayer,  thou^jh  patients  from  every  country  in  Europe  applied  to  him  for 
advice. 


Chap.  49.]         On  the  certain  Succefs  of  Prayer,  sn 

On  the  contrary,  there  is  not  within  the  pale  of  the 
Chrijlian  church,  a  fmgle  flave  to  the  love  of  women, 
wine,  or  money  ;  not  one  led  captive  by  a  four  angry, 
peevifli,  or  turbulent  fpirit,  but  knows  that  cither  he  def- 
pifes  prayer,  or  trifles  with  it  ;  either  difbelieves  the  ne- 
ceiTity,  or  the  fuccefs  of  this  application  to  God  \  or  nev- 
er once  heartily  engages  in  it.  Hence  he  cannot  poflibly 
experience  victory  over  his  deteftable  tempers,  but  muft 
live  and  die  in  his  fetters,  and  in  his  infamy. 

Be  glad  then,  O  ye  righteous,  and  rejoice  all  ye  that 
are  true  hearted  ;  ling  and  give  thanks  unto  the  God  of 
all  grace,  ye  who  love  your  fellow-creatures,  whilft  ye 
behold  the  abundant  provilion  God  has  made  to  fuccor 
the  poor  and  needy  fons  of  Adam  ;  even  an  infallible  re- 
lief in  prayer,  under  all  difficulties,  forrows,  and  tempta- 
tions. 

Hence  every  real  Chriftian  muft  exceedingly  value  pray- 
er, and  dilligently  perfevere  in  it,  till  the  fame  bountiful 
God,  whofe  ears  are  ever  open  to  the  prayers  of  his  faith- 
ful people,  in  the  end  open  heaven  to  their  perfons. 
Till  he  give  them  admifHon  into  that  glorious  world, 
where  petitions  ceafe  for  ever  ;  becaufe  neither  Vv'eaknefs, 
nor  want,  nor  fear,  nor  trials  remain,  but  all  the  foul 
feels  is  perfed  felicity,  love,  and  praife. 

With  prayer,  Chrijlians  muft  conftantly  join    another 
principal  part'  of  devotion,  the  ftudy  of  God's  word.     All 
fcripture,  the  Old  no  lefs  than  the  New  Teftament,  u  given 
by  irifpiration  cf  God^  and  is  profitable  for  doctrine^  for  reproof 
for  corre^lionforinfiriiction  in  righteoifncf.     Therefore  we 
are  commanded  to  fearch  into,  and  meditate  upon  it  night 
and  day.     Thefe  ijuords^  ivhich  I  command  thee^  Jfjall  be  in 
thy  heart ;  and  thou  fhalt  bind  them  as  aftgn  upon  thy  hand  ; 
and  they  Jhall  be  as  frontlets  between  thine  eyes^  and  thou  fo  alt 
write  them  upon  the  pofts  of  thy  houfe,    and  tipcn   thy  gates* 
Deut.  vi.  i.   e.  thou   ihalt  be  continually   converfant  in 
them,  and  carefully  treafurethem  up  in  your  mind.     St. 
FauU  fpeaking  of  the  Old,  not  the  New  Tejlament^  teaches 
us  that  whatfoever  things^  were  written  aforetime^  were  writ- 
ten for  our    learnings   and  our  admonition.     Of  the  New 
Teftament  we  are  infallibly  aflured  it  was  written,  that 
we  might  bsli-evc  that  Jefus  is  the  CbriJ}^  the  Son  of  God, 


512  Onihe certain  Sxiccefs  of  Fi\vj£]\         [StfND.  4<9. 

■  ** 

and    that     believing    'We    might    have  life    ihrough    hm» 

Joh*  XX. 

f  6t.  Peter  inilructs  us,  that  iie  wrote  both  his  Epillles, 
to  ilir  up  the  pure  minds  of"  Chriflians  by  ii-ay  of  remcjii- 
hrance^  and  to  put  them  in  mind  cf  the  words  which  were 
fpoken  before  by  the  h&Jy  prophets^  and  of  the  commandments  of 
the  apcflles  of  the  hord  and  SaviGiir. 

The  end  then  for  which  th.e  fGriptures  were  infpired 
of  God,  and  are  Dut  into  our  hands,  is  that  we  mav  with 
great  c?.r5  and  dilir^ence  perufe  them.  Unlefs  vre  do  fo, 
we  profanely  defpife  both  his  authority  and  great  good- 
nefs.  We  ad  as  if  we  either  thought  he  was  beneath  our 
notice,  or  wx  fo  little  needed  his  counfels,  that  it  is  not 
worth  our  while  to  read,  what  his  prophets,  apoftles,  and 
own  Son  have  publiihcd.  Not  \vorth  our  while,  though 
the  contents  of  God's  w^ord  are  of  eTerlauing  rnonientj 
for  it  propofes  articles  of  faith  under  the  moil  awful 
faniftions,  eternal  life,  if  we  receive  them  ;  death  eternal 
if  we  rejecl  them.  It  prefcribes  a  rule  of  duty  eifential 
to  our  peace,  comfort,  and  fafety.  It  holds  forth  prpmifcs 
exceeding  great,  to  excite  our  diligence  and  encour- 
age our  hope,  and  threaterings  of  luch  niifery  as  infin- 
itely exceeds  all  evil  in  this  world,  that  at  all 
times  v.^e  may  hear  and  fear,  and  never  commiit 
iniquity.  He,  therefore,  w^ho  negjecls  to  ftudy  and 
fearch  the  fcriptur^,  betrays  his  unbelief  and  fcorn  of  his 
Maker  ;  and  proves,  that  like  a  brute,  he  only  deiires 
what  can  do  his  body  good. 

Indeed  the  vviM  of  God  is  fo  plainly  revealed  in  this 
matter,  that  no  one  but  an  infidel  will  jultify  a  total  ne- 
glecl  of  the  Bible.  But  then  amongft  a  multitude  who 
read  the  Bible,  allowance,  no  doubt,  muft  be  made  for 
diSerent  capacities,  and  difterent  fituations  in  life  ;  becaufe 
thefe  things  make  a  great  difference  refpccting  the  time 
which  can  be  fpared  xbr  fo  excellent  an  employment,  and 
the  knowledge  of  fcripture.  Yet  the  principal  thing 
men  ofali  ftations  are  to'avoid,  is  a  formal  carelefs  way  of 
reading*  This  has  been,  in  all  ages,  a  general  fault,  ^nd 
a  great  one  indeed  ;  for  we  may  read  the  fcripture  in 
this  vv^ay,  every  day  of  our  lives,  and  be  in  no  degree 
wifer     or  better.      To    derive   fpiritual    benefit   from 


Chap.  49.3    On  the  certain  Succefs  cf  Prayer.  SIS 

tthe  Bible,  the  following  rules  muft   necefTarily   be  ob- 
fcrvcd. 

Wc  muft  lift  up  our  hearts  to  God,  whofe  book  it  is, 
to  explain  to  us  what  we  are  about  to  read.  This  is  re- 
quired, becaufe  the  dod:rines  which  are  the  glory  of  the 
Bible  forely  oifend  our  natural  pride  ;  and  its  pure  pre- 
cepts are  intolerable  to  our  fenfuality,  and  blind  felf- 
love — A  heavenly  ray,  therefore,  muft  come  down  from 
the  fountain  of  light  to  reveal  the  excellency  of  the  doc- 
trines, and  our  w^ut  of  the  relief  and  falvation  they 
bring  ;  and  the  mercy  and  love  there  is  in  ^very  com- 
mandment that  we  may  cheerfully  obey.  In  thefe  points 
fcripture  is  very  clear.  At?  vmn  can  fay  that  'J ejus  is  the 
Lord^  but  by  the  Holy  Ghoji.  And  when  St.  Paul  fpeaksJ 
of  the  faithful,  who  knew  the  things  which  were  freely 
given  of  God  to  them,  he  fays,  they  received  the  fpirit 
which  is  of  God  that  they  might  know  them.  And  in  old 
time  fo  deeply  fenfible  were  holy  men  of  their  inability 
to  reap  advantage  from  the  word  of  God  without  his 
teaching,  that  with  the  word  before  them  they  continue, 
ally  make  requeft,  that  they  might  underftand  it.  lam 
a  fir  anger  upon  earth  ^  0  hide  not  thy  commandments  from  me. 
lam  thy  fervant^  0  give  me  underfianding^  that  1  may  know 
ihy  fiatutes.  Open  thou  my  eyes^  that  I  may  behold  wondrousi 
thi^igs  out  rfthy  law* 

Thefe  blefted  fervants  of  God  wc  muft  imitate,  and 
when  we  read  his  w  ord,  feek  the  true  meaning  and  in- 
terpretation  of  it  from  his  Spirit,  promifed  to  all   who 
a(k  it.     Not  indeed  expecting  a  new  light,  as  that  figni* 
fies  any  new  dodrine^  diftindt  from  fcripture,  ox  fuppkmen" 
tal  to  it  :  either  of  thefe  is  wild  enthufiafm,  both  pitiable 
and  dangerous.     But  moft  rational  and  wife  it  is,  to  ex- 
pect and  pray  for  the  Spirit,  whilft  we  diligently  ftudy 
the  written  word  ;  becaufe  this  is  not  given  us  to  lefTen, 
but  increafe  our  dependence  upon  God.     But  if  the  gift 
of  the  word  was  fufficient,  provided  we  made  due  ufe  of 
our  rational  faculties,  there  would  be  no  room  for  excr- 
cifing   dependence  upon  God,  as   the  continual   foun- 
tain of  light.     We  might  truft  to  our  own  undcrftand- 
ing  foleiy.     Befides,  in  full  proof  of  the  infuiliciency  of 
the  writtea  word,  to  do  us  good,  if  wc  are  not  enlight- 


31^  ^OnJhe  ctriainS^iiecefs  of  Fraysr.      [Sund.   40 

cned^by  the  Holy  Spirit,  he  is  proinifed  to  abide  with 
the  church  of  Chriic  for  ever,  as  the  fpirit  of  wifdom, 
a-nd  revelation  in  the  knowledge  of  the  things  of  God  ; 
nor  iliall  we  ever  feel  their  excellercy  auibcrity,  and 
power,  without  this  internal  revelation. 

There  is,  I   rea^lily  grant,  a  knowledge  of  fcripture 
truths,  which  men  of  parts  and  penetration   attain  at 
once,  upon  turning  their  attention  to  them  ;  fo  that  they 
can  talk  nnd  preach  about  tiiem   without  dete<5lion  a- 
niongil  the  multitude,  v/hilft  they  *  ew^orkers  of  iniqui- 
ty, blind  and  dead  in  their  fms.     How   worthlefs  this 
knowledge !  What  a  fcandal  to  ChnjTianity  !  Better  never 
to   have  known  the  way   of  the  holy   commandm.ent, 
than  to   hold  the  truth  in  unrighteoufnefs.     Yet  thus 
linprofitable  muil  all  knowledge  of  divine  things  be,  till 
the  grace  of  God  gives  them  power  to  fway    the   foul. 
Becaufe,  by  whatever  w^ay   we  come  to  the  knowledge 
of  any  truth,  contrary  to  the  bent  of  our  wicked  hearts, 
w^e  need  much  more  than  the  ilrongefi:  external  evidence 
to  give  it   operation  cffeclual  for  pradlice.     In  proof  of 
this,  coniider  the  cafe  of  the  people  at  mount   Hcreb. 
Could  there  be  a  doubt  that   the  lawgi\^er  was  able  to 
lave  or  deftroy  ?  Yet     they  dare  him    to  averge    their 
idolatry,  into  v/hich  they  rufli,  not  only  againil  the  ex- 
preis  command  of  Jehovah  ;  but  when  the  trumpet  had 
icarcely  ceafed  to  foundin  their  ears.     Their  mad  detef- 
table  condudl  is   imputed  to  their  infidelity.     Hew  long 
ivill  this  people  proi'oke  ?iie  ?  How  long  u-ill  il  be  ere  they  be- 
lieve ffie  ?  1  bvC  innc  is  our  ow^n  cafe.     We  tranfgrefs  the 
commandments  j  we  prefer  fome  vile  pleafure  or  gain,  to 
our  known   duty,  Whilft  we  allow   the  fcripture  is   of 
God,  and  read  it  as  inch,  till  we  read  it  with  prayer,  im- 
ploring God  k)  make  his  own  word  anfwer  the  excellent 
ends,  for  which  it  was  given. 

If  tlicre  be  any  to  whom  this  dofirinc  appears  w^ak, 
snd  ungrateful,  they  niuft  follow  their  own  infidel  delu- 
fions.  In  the  mean  time,  the  doctrine  itfelf  is  of  the  uf- 
mofl:  importance.  For  once  take  away  the  influence  of 
the  Holy  Spirit  from  the  members  of  the  church,  and 
the  gofpel  of  Chrill  Vvill  for  ever  be  no  more  than  a  fub- 
lime  fpecuhtion,  as*ineii'cdual  to  reform  th^  world,  as 


Chap.  40*2       Onihe^certai7iSuc<:cfi  of  Prayer..  '^AS 

Pagan  philofophy.  The  Comforter,  the  Spirit  of  truth, 
is  the  inefdmable  privilege  of  GlirilVs  cluirch  ;  therefore, 
before  we  read  the  Bible,  we  muH  implore  his  lie^ht  rxnd 
teaching. 

A  fccond  rule,  we  muft  always  obfcrve,  is  to  read  but 
nfih^ll  portion  at  one  time,  except  it  be  in  the  hiftorical 
parts  of  the  Bible.  It  is  too  common  for  perfons  who 
have  the  characlcr  of  being  very  devout,  to  fct  thcm- 
felves  a  quantity  to  read  everyday,  two  or  three  chapters, 
which  they  do  in  hafte,  with  little  or  no  meditation — 
;cnfcquenily  receive  hurt  inftcad  of  benefit,  and  provoke 
^od,  (whilii:  they  fancy  they  are  doing  their  duty,)  by 
'mewing  fuch  contempt  to  the  great  things  of  his  law,  as 
if  they  might  read  them  with  no  more  attention  tlian  a 
fong  deferves.  * 

We  muft  by  no  mean?  content  ourfelves  with  having 
the  words  of  God  before  our  eyes,  but  muft  ponder  on 
their  weighty  fenfe,  and  labor  to  fix  their  import  deep, 
tiil  the  fpirit  of  the  Bible  is  transiHifed  into  our  minds. 

By  this  way,  I  allow,  we  (haii  make  l}ut  a  How  prog- 
reli  in  going  through  the  principal  parts  of  this  inefti- 
mable  volume,  compared  with  thofc  v^-ko  can  read  fever- 
rd  chapters  in  one  day.  But  we  iliall  receive  ample  re- 
w^ard  for  our  pains  becaufe  wlicn  we  ufe  much  recollec- 
tion and  meditation,  upon  taking  God's  word  into  our 
hands,  and  folemniy  place  ourfelves,  as  it  were,  at  the 
feet  of  Jsfus  for  inftruclion,  wc  lliali  find  the  meaning  of 
it  beautifully  unfolding,  and  the  knov/ledge  v/Kich  we 
gain  in  this  manner  will  always  be  aitcndcd  with  a  tranf- 
•brming  efTicacy.  It  vvdii  alio  remain  with  us,  and  be. 
our  own  for  ufe  at   all  times  whilR  our  hafty  readings, 

leave  no  trace  behind  thcra,  and  even  the  explanations 

,1     .  I      —      I  - 

•  i\uslhack!nj:  way  ot  reading,' th-' Bb'C,  often  rendcis  it  contemptab'e 
in  the  judgment  of  youn>?  people,  .n  i  no  vr.-.nder.  Some  lupcrfti  ious  ft- n-;alc 
devot-ts,  all  alive  to  the  pjmpsand  vanities  rfihe  wor'd,  yet  wil'  h/ve  their 
daujiiteis  read  to  them  the  pia  ni«  snd  Ufions  for  the  day.  AcC'>rdinp^f 
vfiihout  a  fing'e  pmifc,  or  ohc  dc Tire  to  know  the  mtaniflg  of  the  worda, 
they  arc  hurried  o-rer  while  eai^er  txptcffation  cfamufcment  in-.mfdiate  y  to 
fuGcced,  and  the  pride  of  drcfs,  renders  tven  this  dtfpicabie  offering  anirk- 
fontic  tafk  indetd. 

I  woud,  therefore,  intrcat  parents,  if  they  mean  to  honor  God-  or  do  any 
good  to  their  children,  to  guard  agair.ft  fuch  irrcvirent  treatmi-nt  of  the  book 
they  believe  is  from  Heaven,  or  Rot  to  read  it  at  all,  which  cl  iwo  eviU  will 
ccrtaioly  be  the  leait. 


SI  6  Onihe  cirialn  Succefs  of  Fray  er.      [Sund.  49. 

of  commentators,  however  they  may  feem  to  inftrud, 
arc  forgotten  very  foon,  !n  comparifon  witk  what  has 
root  in  ourfelves  from  a  devout  perufaL  Notwithfland- 
ing,  therefore,  floth  and  natural  averfion  to  ftudy  lpirit« 
iial  fubjects  willftrongly  oppofe  this  excellent  method  of 
reading  God*s  word,  we  muft  do  violence  to  ourfelves^ 
A  little  perfeverance  wall  foon  mafter  all  the  difficulty, 
and  we  fhall  find  caufe  to  fay,  The  law  of  t be  Lord  is  more 
freciom  to  me  than  ihoufands  of  gold  andfiher,  in  that  law 
do  I  exercife  myfelf  day  and  night, 

'  Nearly  allied  to  meditation  on  the  word  of  God,  is 
examination  of  ourfelves  by  it,  foas  to  exacl  correfpond- 
«cnt  imprellions  on  our  minds,  and  when  we  find  them 
not,  to  confefs  the  poverty  and  mifery  of  our  condition. 
.For  inftance,  when  the  charader  of  God  is  before  us,  in 
thofe  pafiages  which  defcribe  his  infinite  power  and  glo- 
rious holinefs,  which  "  the  hoft  of  Heaven  adores:  yet 
inore  tender  and  affeclionate  to  men  who  fear  him,  than 
any  Father  to  a  fon  that  ferveth  him  ;  to  read  this  char- 
acter, will  never  affecl:  us,  all  admirable  as  it  is,  unlefs  we 
paufe  and  aik  ourfelves.  Do  we  behold  luch  glory,  and 
fuch  excellency  in  the  Lord  Gcd  Almighty  ?  Have  we 
foch  afenfe  ofhis  goodnefs,  as  makes  him  our  exceeding 
joy  ?  Do  we  cheerfully  trufl  in  him  for  all  we  want,  and 
to  defend  us  againfl  all  our  enemies  ?  When  we  read 
the  fcripture  reprefentations  of  the  glory,  office,  work, 
and  temper  of  the  Redeem.er,  and  the  great  promifes 
made  to  all  who  believe  on  his  name,  little  will  this  prof- 
it, unlefs  we  at  the  fame  time  fearch  and  try  ourfelves, 
%vhether  fuch  a  Saviour  appears  to  us  altogether  lovely 
and  abfolutely  needful :  the  chief  mercy  of  God,  and  the 
grandefc  difplay  of  all  his  infinite  perfeClions  ?  Whether 
we  commit  unto  him  our  immortal  fouls,  without  fufpi- 
cion  or  fear  of  failing  under  his  protedion,  and  with  aji 
undivided  heart  ferve  him,  as  our  fovcreign  Lord  ? 

Whea  we  read  alfo  the  ftrong  afTertions  in  the  book  of 
God,  of  our  n^atural  weaknefs,  blindnefs,  love  of  fin,  and 
total  depravity,  in  vain  fliall  we  aiTent  to  them,  becaufe 
found  there,  unlefs  we  trace  each  of  thefe  as  they  have 
broke  out  in  our  li-^^es,  and  in  fome  fymptoms  of  ihem^ 
which  are  often  ftill  felt  within* 


Chap.  49]      d^t  the  certain  Succcfs  of  Prayer*  SI 7 

When  the  fcripturc  before  us  deicribcs  the  fclf-denying 
tempers  of  the  faithful  in  Chrift,  their  deliverance  from 
the  dominion  of  worldly  hopes  and  fears,  their  unfeigned 
love  to  God  and  man,  and  their  abhorrence  of  a]l  evil  j 
in  vain  we  read  of  thefe  excellent  difpofitions,  unlefs  we 
prove  and  examine  in  what  degree  fuch  an  excellent 
change  lias  taken  place  in  our  hearts. 

Unleft  we  read, all  fcripture  with  X.m'i  felf-appUeatioriy 
we  fliall  do  juft  enough  to  flatter  and  deceive  ourfeives, 
as  if  we  were  fomeihing,  when  we  are  nothing  ;  enough 
to  make  us  fancy  we  pay  regard  to  the  word  of  God, 
when  in  fi6l  it  has  no  weight  to  form  our  judgment, 
govern  our  tempers,  or  determine  us  in  the  grand  obje<5t 
of  our  purfuit. 

We  mud  not  then  fatisfy  ourfeives  with  r^^r//??^  fcrip- 
ture, but,  read  it  like  men  who  are  certain  this  infallible 
word  fhall  abfolutely  decide  our  condition  ;  like  men 
who  know,  he  only  is  b'effed  whom  that  word  bleffes, 
and  he  cuxfed  whom  that  curfes.  It  is  both  our  duty 
and  intereft  fo  devoutly  to  perufe  fcripture,  that  its  fpirit 
may  be  imprelTed  on  all  our  fentimiCnts,  breathe  in  all 
our  defires,  and  live  in  our  whole  con  luct ;  convincing 
all  around  us,  that  the  word  of  the  Lord  is  pure,  convert- 
ing the  foul. 


PRAYER, 

fidtedto  ths  Subjcfi  of  the  preceding  Chapters > 

Merciful  and  gracious  God,  always 
nigh  to  them  that  fear  thee,  and  the  deliverer  of  nil  who 
cry  to  thee  ;  give  us  to  know  our  great  guilt  and  weak- 
rrcfs,  our  blindnefs  and  depravity,  that  we  may  hunger 
and  thirft  after  righteoufnefs,  pray  always  and  not  faint. 
May  we  pray  in  faith,  allured  that  thy  ear  liearlkens  to 
the  moil  ftammering  tongue,  and  to  the  fighs  of  all  who 
bevv^ail  tHeir  captivity  to  fm.  May  we  be  enabled  to 
watch  the  various  workings  of  cur  evil  nature,  to  know 
^ur  peculiar  duties  and  temptations  5  to  remeip.bcr  our 


81 S  On  the  certain  Succefs  of  Prayer,     [Sund.  4^, 

daily  mercies,  and  by  thefc  be  led  to'^makc  fuitable  con- 
feflions,  fupplications,  and  thankfgivings  before  thee» 
Imprefs  upon  our  hearts,  O  Lord,  the  example  of  all  thy 
S.iints  now  in  glory,  and  of  thy  dear  Son,  our  only  Sav- 
iour, when  in  the  form  of  a  fervant.  By  "fi.Qiv  diligence 
and  great  earneftnefs  in  prayer,  may  we  be  furred  up  to 
fiiake  off  all  floth  and  iuke-warmnefs,  to  tremble  SLt  the 
thoaght-  of  retraining  prayer  before  thee,  or  neglecling 
to  call  upon  thy  name.  Teach  us  effechiaily,  that  the 
prayer  of  faith  is  the  only  appointed  means  of  obtaining 
biellings  for  the  foul,  and  power  to  have  a  confcience 
void  of  olTence  towards  God  or  man.  And  in  all  our 
addrefles  to  thee,  may  we  be  upright,  and  with  deep  hu- 
mility abafe  ourfelves  in  thy  prefence.  Deliver  us,  O 
God,  from  provoking  thy  wrath,  by  daring  to  approach 
thee  without  a  propitiation  for  fin,  and  the  advocate  for 
tranfgreiTors.  To  Jefus^  who  endured  the  crofs,  and 
ever  iivetli  to  make  interceilion,  may  we  always  look, 
and  to  him  bring  every  oiiering,  for  whofe  fake  alone, 
2.nd  at  whofe  hands  it  becomes  thee,  O  Father,  to  receive 
our  woriliip.  In  all  our  requefts  may  we  have  accefs  to 
thee  with  confidence,  through  Jcfus  Chri/i  the  Lord,  by 
the  infiuence  of  the  Holy  Ghoft» 

O  Gjd,  nil  us  v/ith  faith  in  the  precious  promife* 
thou  nail  made  to  all  who  call  upon  thee  ;  faith  in  the 
name  and  power  of  Chrifi:,  engaged  in  behalf  of  all  w^ho 
come  to  thee  by  him,  that  we  may  eileem  prayer  our 
highefl  privilege,  and  be  more  and  more  ferment  and  dil- 
igent in  that  duty,  till  all  our  prayers  are  completely  an- 
fwered  in  our  everiaftin**  faivation. 

Grant  thefe  our  requeils  for  Chrifl's  fake,  our  great 
and  merciful  High-prieft,  our  only  Mediator  and  lvc« 
dcemer.     Amen,    . 


Ckap.  JO.J     Pka/ures  peculiar  to  Bclievta,  is'c.       31fc 

S  U  N  D  A  Y    L. 


•»c»eooo»ooeoo« 


C  HA  P  T  E  R    L. 

The    FIcaftires    peculiar    to   Belienjen   in  the  Lor 4 
Jefus  Chrifu 

It  IS  too  general  an  opinion,  that  men 
can  never  be  at  prefent  fo  liappy  if  they  entirely  fubmit 
to  the  government  of  God,  as  by  taking  fome  forbidden 
felf-indulgence  :  that  if  wc  are  to  be  wholly  at  the  will  of 
our  Redeemer,  all  thou*ghts  of  pleaflire  muft  be  given  up, 
and  we  pafs  our  time  like  fuperilitious  reclufes,  in  mop- 
ing melancholy,  or  at  leaft  under  very  irkfome  reftraints. 

This  £ilfhood  is  full  of  impiety,  and  hurtful  to  a  great 
degree.  Full  of  impiety,  for  it  blafphemes  the  life  of 
faith  and  the  fcrvice  of  God,  as  not  to  be  endured,  but 
in  vievv^  of  fome  future  reward,  or  through  fear  of  the 
wrath  to  come  ;  though  in  point  of  fuperior  enjoyment, 
the  life  of  faith  and  the  fervice  of  God,  have  the  promifc 
of  this  world,  as  well  as  of  heaven.  The  llander  is  alfo 
liurtful  to  the  laft  degree,  becaufe  if  men  imagine  Chrijl-^ 
ian  obedierxe  uncomfortable,  violent  love  of  pleafure, 
joined  with  a  faint  belief  of  eternity,  w^ili  certainly  lead 
them  to  take  part  in  the  voluptuoufnefs  at  hand,  rifking 
any  lofs  they  may  fuftain  beyond  the  grave. 

The  lyftem,  therefore,  of  doctrinal  and  practical 
ChrijUanity,  contained  in  this  volume,  cannot  more  prop- 
erly conclude  than  with  a  faithful  account  of  the  high 
pleafures  peculiar  to  real  Chrifdam  ;  and  v/ith  unanfwera- 
ble  proofs  that  thefe  pleafures  are  rational,  certain  to  be 
enjoyed,  and  necelTary  to  produce  and  lecure  Chr^an  o- 
bedience. 

From  hence  it  will  appear  clear  to  demonftration,  that 
the  obedient  children  of  God,  fo  often  pitied  as  mifera- 
bleia  their  feltdenial,  and  on  account  of  the  ftridnefs  qi 


320  •  Fkafures  peculiar  U  Believers         [Sund.   50* 

their  life  which  feparates  them  from  the  licentious  world,^ 
do  in  fad  know  more  pleafurc  than  any  people  upon 
«arth. 

The  firft  fource  of  pleafure  peculiar  to  them  is  their 
excellent  knowledge.  God  the  Father  in  his  adorable 
perfections,  in  his  works  and  word,  in  the  redemption 
he  hath  provided,  ap.d  the  various  bleflings  he  hath 
promifed  :  God  the  Son,  in  hig  original  glory  and  mar- 
vellous  humiliation  ;  in  all  the  parts  and  benevolent  pur- 
pofes  of  his  mediation  :  God  the  Holy  Ghoft,  in  his  mi. 
racu'ous  gifts  of  old,  his  perpetual  influences  and  confola- 
tions  with  ail  the  realities  of  the  eternal  world,  are  plea- 
fing  fubjecls  of  meditation  to  a  true  bejiever. 

The  whole  herd  of  nominal  Chriftians^  it  is  true,  may 
hear  the  found  of  thefe  great  things,  and,  perhaps,  pro- 
fefs  fome  belief  of  their  reality*     But  wedded  to    objects 
of  fenfe,  they  can  find  no  heart  to  take  an   exad  furvey 
of  them  :  wherefore,  feeing  they  fee  and  do  not  perceive, 
and  hearing  they  hear  and  do  not  underftand*     On  the 
contrary,  believers  attain  a  real  knowledge  of  the  excel- 
lency of  fcripture  truths,  which  is  lively,  penetrating  the 
foul,  and  of  courfe    delightful.     For  v/ho   can    queflion 
the  pleafures  of  fcience,  when  thoufands  toil  for  no  oth- 
er reward  ?  The  difcovery  of  truth  charmiS,  though  it  be 
in  objeds  of  fenfe,  which  have  relation    only  to   time, 
without  any  power   to  give  the  difpofitions   effential  to 
peace  of  mind.     Is  fuch  knowledge  pleafant  ?  How  much 
more  a  difcovery  of  truths  which  beiide  their   novelty 
have  a  grandeur  even  to  fill  the  foul  with  admiration  ;  a 
grandeur  no  fooner  apprehended,    than  they   neceffarily 
excite  the  moll:  pleafing  ideas — Before,  they  were  either 
defpifed  or  fufpeded,  or  blindly  credited   from  force   of 
education.     Now  they  ad:  hke  themfelves  :  they  infpirc 
new  refolutions  ;  they  kindle  ardent  deftres  ;  they  excite 
abundant  hope.     Believers  are  brought  by  their  fpititual 
knowledge  into  a  new  and  glorious  world,  where  objeds 
intereiling  beyond  meafure,  all  tending  to  their   honor 
and   exaltation,  furround  them— And   in  proof  of  the 
pleafure  they  receive  from  this  knowledge,   the  change 
from  night  to  day,  is  chofen  by  the   Holy  Ghoft  to   ex- 
prefs  their  joy,  on  being  tranflated  into  the  kingdom  of 


Chaf.  50.]  in  the  Lordjefus  CJmJi.  S21 

God*s  dear  Son.  Ye  were  fomtimes  darknefs,  but  now 
are  ye  light  in  the  Lord,  Epbef,  v.  For,  God  who  com- 
manded the  light  to  fliine  out  of  darknefs,  has  fliined  in 
our  hearts,  to  s^ive  the  li^-ht  of  the  knowledixe  of 
the  glory  of  God  in    the   face  of  Jefus  Chrijl,  2  Ccr,  iv. 

Beiides,  the  pleafiire  believers  enjoy  from  their y?r/?  hC" 
quaintmice  with  fcripture  truths,  incrcafss  as  they  ad- 
vance. There  is  a  very  fenfible  progrefs  in  divine,  no  lefs 
*han  human  fcience.  At  firft  a  faint  and  confuicd  view 
of  the  gofpel,  afterwards  a  clear  perception  of  its  various 
ufes  and  matchlefs  excellence  is  obtained.  At  firfl  they 
receive  the  truth  with  hciitation,  afterwards  they  come 
to  a  fall  aiiurance  of  underftanding  and  hope,  and  com- 
prehend the  breadth,  and  length,  and  height,  and  depth, 
of  what  before  w^as  fuperuciaily  known.  jSuch  progrefs 
is  infeparable  from  perfeverance  in  the  faith  of 
Chrifl,  never  failing  to  prove  a  fpring  of  freili  plea- 
iures. 

This  knowledge  is  in  a  peculiar  degree  pleafant,  from 
thefolid  benefit  it  confers.  All  other  objeds  which  caa 
engage  the  mind,  leave  men,  after  the  highefl:  degrees 
of  fuccefs,  in  their  purfuit,  to  feel  v/ants  unfatisiied, 
pailions  unfiibdued,  and  various  evils  to  v/hich  they  are 
expofed.  Their  knowledge  cannot  fupport,  much  lefs 
profit  them,  when  they  are  leaving  the  preient  fcene, 
'  'lliey  mull  die  even  as  others  in  the  Q^rk,  not  knowing 
what  tlxeir  future  exiftence  is  to  be^  This  is  the  neceiia- 
ry  condition  even  of  tliofe  who  excel  moli:  in  human 
fcience.  But  real  Chrtftians  receivQ  from  their  knowl- 
edge of  Chriil,  contentment  in  every  condition,  victory 
over  inordinate  aifed:ions,  a  fhield  againll:  all  affaults,  and 
a  fupernatural  firmnefs  of  mind  to  bear  up  in  the  hour  of 
diftrefs^  and  look  out  for  eternal  glory  to  begin,  foon  as 
this  mortal  life  is  ended. 

Knowledge  thus  fupremely  excellent,  enriches  in  dif- 
ferent degrees,  all  real  believers. in  Chr'ifi;  Jefus,  The 
pooreO:  and  loweft  of  the  people  (let  not  the  great  and 
learned  take  offence)  are  not  one  iingle  degree  farther 
"removed  from  thefe  incomparable  benefits,  than  men  of 
parts  and  education.  It  is  God  only,  who  teaches  this 
knowledge,  and  every  humble  praying  foul  that  feeks,  is 

Rr 


S22  Pledfurcs  peculiar  io  Believers  [Sund.  50 

equally  fure  to  find  it.  The  pure  delight  flowing  from 
this  divine  knowledge  is  at  once  en.phaticaily  affirmed, 
and  powerfully  recommended.  Happy  is  the  man  ibat 
findeth  wifdom^  and  the  man  that  getieth  underjlandlng^  For 
the  7ii€rchandize  of  it  is  better  than  the  7nerchandi%e  'of  fikcer^ 
and  the  gain  thereof  than  fine  gold.  Her  zvays  are  ivays  of 
plsafantnef^  and.  all  her  paths  are  peace.  She  is  a  tree  of 
life  to  them  that  lay  hold  upon  her^  and  HAFFT is  every  one 
that  retaineth  her. 

Who  car*  confider  the  nature  of  fcrlpture  truth,  or  be- 
lieve thefc  divine  afiertions,  and  not  allow  that  believers 
in  Chrijl  jefus^  have  more  pleafure  than  any  people  upon 
earth  ? 

But  knowledge  of  the  myilaries  of  thb  kingdom  of 
God^  is  always  joined  Vvith  his  peace,  with  the  privilege, 
and  fpirir.  of  adoption. 

'No  fooner  do  men  truly  depend,  through  knowledge 
of  Chri/t  Jefus  ihe  Lord,  upon  his  facrifice  and  mediation, 
than  they  have  the  promife  and  oath  of  God,  that  there 
is  no  condemnation  to  them.  The  prophets,  the  apoftles, 
and  the  Redeemer  continually  aflirm  this.  In  propor- 
tion, as  they  believe  the  truth,  their  conlcience  is  ration- 
ally appealed,  and  from  a  iliarp  accufer  becomies  an  en- 
couraging friend.  It  nov/  no  longer  upbraids  thern 
with  thei"  folly,  but  commends  their  wifdom,  in  fleeing 
to  the  refuge  vv^hich  God  hath  provided  ;  no  longer 
haunts  them  v/itli  fears  of  approaching  judgment,  but  reg- 
iilers  and  atteils  their  cordial  reception  of  the  atone- 
ment. They  have  now  the  anfwer  of  a  good  confcience 
tev/ards  God,  by  the  refurreclion  of  Jefus  fi'om  the 
dead.  -In  this  one  facl  they  fee  the  indictment  which  was 
againft  them,  which  was  contrary  to  them,  taken  out  of 
the  way,  and  they  have  boldnefs  to  enter  into  the  holi- 
■  eft,  through  the  blood  of  Jefus, 

The  fuperior  joy  which  fuch  perfons  feel  in  their  gra- 
cious acceptance  v/ith  God,  no  one  can  queftion,  who 
knows  what  different  ideas  true  Chrifiians  conceive  from 
the  reft  of  mankind,  both  of  his  holinefs  and  the  defeit 
of  their  own  offences.  The  only  reafon  why  pardon  of 
lin  is  not  univerfally  coveted  more  than  beauty,  wxaltJi, 
or  honor,  isbecaufe  men  are  generally  full  of  prcfump- 


Chap.  50.]  i?!  the  Lord  Jcfus  Chrljl-.  83^ 

lion  and  infidelity.  But  fuppoie  your  guilt  \Vas  now 
placed  before  ypu  in  its  true  point  of  light,  fo  that 
wherever  you  went  or  whatever  you  va?rc  doing,  this 
poignant,  awful  thought  forced  itielf  upon  your  mind, 
"  I  have  been  an  enemy  to  God,  for  I  have  in  my  prac- 
tice denied  his  government,  and  I  Jiave  robbed  him  of  his 
glory,  I  have  abufed  his  goodnefs,  v/earied  his  patience 
and  provoked  hisjuftice  to  iliut  me  out  of  Heaven  and 
his  favor  :  what  muft  I  do  to  be  favcd  r'* 

Suppofe  in  this  diftrefs,  your  underllanding  was  en- 
lightened, and  your  foul  brought  to  rely  upon  God,  man- 
ifeft  in  the  fleui,  on  purpofe  to  feek  and  fave  thofe  who 
were  lofl  by  fin,  as  you  novv^  with  grief  perceive  yourfclf. 
Can  you  conceive  a  joy  equal  to  a  cliangefrom  fuch  fears 
to  a  good  hope  ?  Can  you  imagine  a  more  pleaiing  alter- 
ation, of  circumftanccs,  than  to  have  grace,  mercy,  and 
peace  from  God  the  Father,  and  fiom  the  Lord  yefus: 
Chrifl^  fucceed  the  black  clouds  that  were  every  moment 
threatenlnfr  to  bur  ft  over  your  head  ?  Thoucrh  the  bleif- 
ing  be  purely  fpiritual,  and  tlicrefore  fet  at  nought  by  the 
muuitude,  who  never  knew  pain  for  their  fms  ;  yet  to 
you  it  muil  prove  a  fpring  of  joy,  as  much  beyond  tem- 
poral bleiilngs,  as  the  falyatlon  of  the  foul  is  more  deilra- 
ble  to  all  who  knovv'its worth,  thuh  any  fading  good  be- 
low, however  ufeful  in  its  pLice. 

A  fecond  blcfling  joined  alvv^ays  with  X'^xz knowledge  of 
Chriftjis  the  privilege  of  adoption  into  the  family  of  God. 
To  give  fome  j  ufl  idea  of  the  pleafure  derived  from  thence,, 
v/e  mull  explain  the  nature  of  adoption,  as  it  anciently  ob- 
tained. It  was  cuftomary,  cfpcclally  in  the  ftates  of 
Greece  and  Rome^  .for  a  man  of  VvXaltli,  in  default  of  iiiuc 
from  his  own  body,  to  make  choice  of  fome  perfon,  up- 
on whom  he  put  his  own  name,  proclaiming  him  his 
heir,  and  requiring  him  to  relinquhh  his  own  relations, 
and  never  return  to  his  oy/n  family.  In  tins  a6t:  there  was 
an  imitation  of  natu,re,  by  which  the  aHliclive  fiiilure  of 
offspring  from  tliemfelves,  was  fupplied  by  fomcthing  as 
much  like  a  child  of  their  own,  as  pohible.  The  perfon 
thus  adopted  was  by  law  entitled  to  the  inheritance  upon 
the  deceafe  of  his  adopter  ;  and  hovrevcr  void  of  the 
leaft  title  to  fuch  a  benefit  before,  was  now  inveRcd  with 


324  The  Fleafura  peculiar  to  Bclkvcrs      [Sund.  50. 

the  fame  privilege,  as  if  he  had  been  born  the  fen  of  his 
benefactor. 

Suppofe  this  a(5l  of  adoption  taking  place  in  favor  of 
fonie  defolate  orphan,  how  confpicuous  would  be"  his  ex- 
altation  !  How  exceedingly  pleafmg  the  change  of  his  con- 
dition !  In  the  judgment  of  the  world,  how  happy  the 
objed  of  fuch  a  profperous  providence  ! 

But  worfe  is  our  natural  ftate  than  that  of  a  deftitute 
orplian.  The  Redeemer  aflirms,  that  we  are  wretched, 
and  niiierable,  and  poor,  and  blind,  and  naked,  till  our 
1'*^-^  ion  to  him  by  living  faith,  at  once  enriches  us  witj;i 
all  Ipiritual  blefiings.  If  this  be  a  hard  faying  and  en- 
rages the  world,  ail  believers  in  Chrift  acknowledge  fuch 
was  their  own  cafe,  and  fee  their  own  picture  in  it.  In 
this  deplorable  condition,  they  heard,  underftocd,  and 
believed  the  record  God  has  given— that  he  fent  his  ow^n 
Son,  made  of  a  woman,  made  under  the  law,  to  redeem 
them  that  were  under  the  law,  that  they  might  receive 
the  adoption  of  fons,  be  fellow-citizens  with  the  faints, 
and  of  the  houfhold  of  God  :  For  to  as  many  as  received 
hun^  to  them  gave  he  power  or  privilege  to  become  the  Sens  of 
GocL 

Have  not  perfons,  w^ho  receive  fo  great  a  gift,  pleafare 
above  all  men  in  the  Xvorld  ?  Have  they  not  caufe  to  cry 
out  in  joyful  admiration.  Behold  what  manner  of  love  the 
Father  hath  heftowcd  upon  us^that  we  jhould  he  called  the 
Sons  of  God  F  What  an  height  of.  honor,  to  be  adopted 
into  a  relation  with  himfelf,  which  makes  them  rich  to 
all  eternity  I  For  all  things^  faith  the  Lord,  fpeaking  by 
his  apoflle  to  true  believers,  are  yours,  whether  Paid,  or 
Apolios^  or  Cephas  ;  all  means,  ordinanies,  or  minijlers  for 
your  jpiritual  good  \  or  the  world,  all  things  in  it,  as  far  as 
they  can  be  of  any  real  fervice,  or  life,  as  long  as  its  con- 
tinuance can  be  a  favor,  and  when  it  ceafes,  Death  HiaU- 
be  gain — 7  hings  prefent  and  things  to  come,  all  temporal 
and  eternal  mercies  are  -yours,  and  ye  are  Chrifis,  end 
Chrifi  is  Gods, 

What  an  inheritance  is  this  !  Who  can  know  it  is  his 
own  by  the  free  gift  of  God,  through  the  redemption 
that  is  in  Jefus  Chrift,  and  not  rejoice  F 


€iiAP.  50.]  in  the  Lord  Jefus  Chrifl.  S2S 

This  joy  is  infpircd  and  fupported  by  the  Jpirlt  r/  adof-^ 
i'lGH,  connefled  both  in  the  new   covenant    and  in   the 
he-arts  of  believers  with  the  privilege  of  adoption.     We 
are  fallen, to  a  pjreat  dlitance  rrom  God, which  is  encreaf- 
ed  by  our  v/ilrul  ofTences  againft  him,  of  which  our  con- 
fciences  acciife   us.      But  'unprovoked  aggrcffors,   can 
hardly  ever  believe  the  party  they  have  greatly  injured, 
does  fully  forgive  them.     So,  after  our  moil  unrcafona- 
ble  and  multiplied   tranfgreilions,   we  arc -naturally  in 
pain  about  the  intentions  of  our  Maker  concerning   us. 
This  diftruft  aggravates  our  mifery,  and  prevents  our  re- 
ceiving confoladon  from  above,  when  moH  we  need  it. 
Hence  men  under  their  diftrefs,  inllead  of  fieei.ng  to  God 
in  affiance  and  love  as  a  tender   Father,   approach  him, 
compelled  by  their  neceiiity  v/ilh  a  faultcring  tongue  and 
trembling  heart.     Such  is  the  gloomy   condition  of  the 
multitude  refpC'£i:ing  God,  ar,   daily   obfervation  proves. 
Bid   they  trufl  in  him,  as  their  father  and   friend,  they 
Vv'ould  not  as  they  do^  fmk,  and  be  difmayed  under  their 
diftreileri,  or  be  unv/ihing  to  think  of  him,  and  call  on  his 
name.     The  cafe  is  happily  the  reverie  v/ith  real  believ- 
ers.    The  Koly  Ghoft  defcribes  the  flate  of  their  minds' 
in  thcfe  v/ords  :  Te  have    not    received  a^-ain  the  (pirit   of 
bondage  iG fear ^  hut  ye  hdve  received  fhe  f pirit  of  adoption^ 
whereby  ive  cry,  Abba^  Father,  the  Spirit  itfclf  beareih  wit- 
fiefs  ivitb  our  fpirit^  that  ive  are  the  chiUken  of  God,     They 
look  up  to  him  with'  the  fv/ect  anirrance  children  have 
in  their  aueciionate   parents— ^Not  i:..tinridated  by  infin- 
ite majefiy,  or  Gonfciouineis  of  guilt,  as  if  it  ihould  be  a- 
vengcd  upon  them  ;   not   in  darknefs,  about  the  inten- 
tions of  God  towards  them,  but  aiTuredby  his  ov/n  pro- 
mife,  ratified  to'  them  by  his  Spirit,  that  he  is  their  God, 
and  they  his  people  :  or  if  fufplcions  of  his  love  tov/ards 
them,  begin  to  rife,  they  ftiil  exercife  tlie  fpirit  of  adop- 
tion  ;  for  with  holy  fb ame  they  lament  their  unbelief, 
they    make    known    to    him    all    their    v/ants,     and 
wait  in  humility,   till   he  f;jes   fit  to  help  ajid  comfo;  t 
them. 

Ranfjxk  now  all  the  boafted  fourccs  of  gra;:i.ncatio:i  in 
the  v/orid.  I  defy  you  to  produce  a  pleafure  arifmg 
from  them,  which  can  fland  in    competition   with   an 


$26    '         Pleqfures  pecuiiar  io  BcUevers  [Sund.  ^0, 

heart  free  from  every  other  care  than  that  of  ferving 
him  in  our  ftation,  knowing  he  is  our  great  and  ail-iiif- 
ficient  friend.  The  calm  of  mind,  the  iunlhine,  tiie  en- 
tire complacency  in  God,  which  the  fpirit  of  adoption 
creates,  is  called  the  kingdom  of  God  within  ;  nv)t  by 
erring  men,  w^ho  ufe  high  flights  in  their  expreflions, 
but  by  the  Saviour  himJcif — And  the  more  believers 
grow  in  grace,  and  in  the  love  and  kipiOwledgc  of  Chrift, 
the  more  they  are  fare  to  enjoy  of  the  fpirit  of  adoption 
in  all  its  fruits.  .  - 

Another  peculiar  fourcc  of  plcafure,  infeparable  from 
thofe  already  named,  is  the  union  of  excellent  tempers 
fgrm.ed  in  true  Chrijiians^  by  the  Holy  Ghoft.  In  their 
repentance  (difcouraging  as  repentance  founds)  plcolure' 
mingles  even  with  their  tears.  They  love  to  ;ibafe 
themfelves  before  God,  giving  due  honor  to  his  juitice, 
holinefs,  and  majefty.  'Ihey  have  a  pieafure  in  loaihing 
themTclves  for  their  pafr  iil-conducl  towards  Hirn,  wyao 
ftands  not  over  them  with  a  rod  of  iron  to  punifii  their 
tranfgreflions,  but  holds  forth  the  fcepter  of  his  grace, 
that  they  may  approach  him  and  live  forever.  They 
feel  pieafure  w^hen  they  return  to  God  and  fay,  wc  come 
to  thee,  thou  art  the  Lord  whom  we  will  ferve.  '^Vhat, 
by  the  bafeil  facrllcge  we  fb  long  alienated  from  thy  fcr- 
vice,  we  now  rellore.  Take  all  the  pov/ers  of  our  foul 
and  body  :  poifefs  and  employ  them  only  in  thy  v/ork, 
and  to  thy  glory.  "When  believers  difclaim  their  ov/n 
bafe  intereiis  without  intending  to  keep  any  thing  from 
God,  without  making  conditions,  or  halting  between 
two  opinions,  as  if  inclined  to  retract  the  furrender  of 
themfelves,  there  is  always  much  plcafure  interwoven  in 
the  very  ei-iercifes  of  repentance.  But  much  more  in  acts 
of  faith  towards  our  Lord  Jefus  Chrifi,  Thefe  are  lively 
acknowledgements  of  thehighcft  obligations,  and  nobleit 
motives  to  love  and  obey,  and  the  furefc  foundation  for 
joy  and  triumph.  What  can  you  imagine  more  delight- 
ful than  for  men  v/ho  fee  themfelves  fmful  and  miferabic, 
to  hear  the  voice  of  the  Son  of  God,  who  fays  he  will 
cleliver  the  poor  and  needy  Vv^hcn  they  cry  unto  hirn,  and 
them  who  have  no  helper  ?  They  feel  their  own  empti- 
nefs,  4nd  know  ail  fulncfs  dwells  in  him  for  their  relief. 


Chap.  50.]  in  the  Lord  Jefus  Chnfi.  527 

They  bow  at  his  foot-ftool  ready  to  perifh,  and  he  re- 
ceives tiiem  as  the  Father  the  returning  prodigal,  to  put 
iipoii  Lhem  the  beft  robe.  Tliey  confefs  tlieir  deiert  of 
wrath,  and  he  moil  gracioufly  grants  them  an  ample 
pardon.  They  know  without  his  interpoiition,  they 
mull  have  been  condemned  to  hell,  and  behold,  he  has 
exalted  thera  by  his  own  life,  and  his  death  on  the  crofs, 
into  children  of  God,  and  heirs  of  glory.  What, 
like  theie  views,  can  excite  pleafing  fenfations  in  the 
mind  ? 

Thefe,  reader,  arc  permanent  fources^of  pleafure  pecu- 
liar to  real  believers  in  Chrift.  From  hence  they  fland 
quite  independent  of  the  world  for  their  higheft  fatisfac- 
tion,  and  enjoy  much  comfort  is  ipite  of  ail  difappoi^it- 
ments  from  it. 

Befides,  there  are  feafons  in  which  it  pleafes  God  to  iill 
them  with  joy  unfpeakable^  and  full  of  glory.  This 
he  generally  does,  as  appears  from  experience,  before  they 
are  called  to  fevere  trials,  or  Vv^ien  they  arc  preparing  for 
more  exteniive  ufefulnefs.  Then,  in  a  remarkable  de- 
gree, God  is  their  exceeding  joy.  There  are  alfo  fre- 
quently fcafons  of  devotions,  both  public  and  fecret.- 

When  their  fouls 
Sn-tchM  by  the  ^pirit^s  power  fr  'in  theircells 
n^  (i  lhy*hrd!dom.  fvcl  themre  ves uo-born 
0\  piunies  of  txiacy,  ^ndbokl/  f^Jung 
\jp  to  the  porch  of  ticdvcn. 

Confider  thefe  fcveral  fources  of  pleafure  peculiar  to 
true  believers,  and  fee  their  amount. 

They  alone  polfefs  that  excellent  knowledge  which 
brings  with  it  the  peace  of  God,  and  the  blelTings  of  re- 
demption— They  alone  arc  children  of  God  by  adoption 
and  grace,  and  have  the  heart  of  children  towards  him. 
They  alone  are  confcious  of  faith,  repentance,  love,  hope, 
and  every  grace,  in  which  the  divine  image  coniifts. 
They  alone  experience  communion  wifh  God ;  and 
fometimes  feel  tranfport,  which  they  remember,  with 
lively  thankfulnefs,  long  after  the  particular  feniation  is 
worn  oft  from  which  it  arofe. 


t2'S  Pleafurcs  peculiar  to  Believers    ■      [Sund.    50, 

Let  not  the  wife  man  then  glory  in  his  'vuifdom^  -neither  lei 
ihe  mighty  won  glory  in  his  n>ight  ;  let  net  the  rich  ?iwn  glory 
in  his  riehes  ,for  neithei^leqrning^  knGivleeige^pozuer^oriuealih 
cjfcrdthe  hejt pleafvres  ijce  can  enjoy  :  but  let  hini  thai  glcri- 
eth glory  in  this^  that  he  uiiderilandeth  or  hwweth.God^  who, 
though  Heaven  is  his  throne,  cloth  indeed  dwell  with 
the  laithiul  on 'earth,  and  in  their  behalt  cxcrcifcth  /cl- 
ing'kind7iefe  J  judgment .;  and  rigbieoufnefs ^  for  in  ihrfc  things  I 
delight^  faith  ihe  Lord.     Jcr.  xi. 

Judge  not  then  with  the  eye  of  flcfli,  wliat  is  the  bell 
fource  of  preient  plcaiure  :  for  it  is  no  more  perceptible 
by  fenfe,  than  the  excellencies  of  the  mind,  than  learn- 
ing or  genius,  Andj  as.  you  would jufth^  meet  with  uni- 
verfal  ccntempt  for  i-^r-orance^  {liould  ycu  dare  to  fay, 
the  fcudy  oi  the  fine  aits,  or  difcovcries  in  ralure,  can 
give  no  pleafure  becauie  oeyond  the  comprehenhon  of  the 
multitude,  and  neither,  facwy^  nor  palpable  like  the  joys 
of  the  fenfual  ;  lo  be  alfured,  you  blafphcnie  the  lioncr  of 
God,  deny  his  truth,  and  bcwray  your  own  dark  ftate  ; 
to  all  the  excellent  of  the  earth,  when  you  dare  qucf- 
tion  the  prefent  pleaiures  enjoyed,  by  every  one  who  be- 
lieves in  Chrift  to  the  faving  of  his  f^ul. 

Pray,  therefore,  that  you  rnay  be  taught  of  God,  anc^ 
darkneis  be  made  light  before  you — Then  v/iil  your  ^rcis 
miftakes,  arifing  from  a  depraved  heart,  be  r edified. 
Then  will  you  clearly  fee,  that  real  Chrlfians  are  not 
•more  diftinguifhed  by  purity  of  life,  than  their  fuperior 
pleafures.  Tlicn  will  you  underhand,  that  (contrary  to 
the  defpicable  opinion  the  w^orld  holds  of  their  lober  fin^ 
gularity,  and  the  impious  prejudices  which  every  where 
prevail  againfl  it)  the  eye  never  faw  any  thing  fo  grand 
and  beautiful  amongft  the  objedls  of  fcnfe  ;  nor  did  the 
ear  ever  hear  any  thing  fo  delightful  or  advantageous-, 
nor,  arnongil  all  the  fcicnccs,  did  the  mind  ever  compre- 
hend any  thing  fo  adapted  to  give,  with  excellence, 
joy  to  the  foul,  as  the  things  which  God  hath  pre- 
pared for  them  that  love  him,  even  before  the  fons  of 
men ;  which  thingj>  are  given  to  them  on  this  fide  the 
grave,  as  an  earncil  of  what  they  lliali  pofiels  for  ever 
in  glory. 


Chap.  JlJ        0^  the  Pkafures  pculinr^  t^c.         52^ 

If  this  great  aflcrtion  be  ftill  fufpefted,  and  fiill 
proof  demanded  that  fuch  joy,  is  rational,  certain, 
and  neceflky,  it  fhall  be  produced  in  the  foUoudng 
chanter. 


&  U  ND  A  Y    LL 

CHAPTER    Lt. 

On  THB  PfcKASURSS  P£CULIA«.  TO  A  CHRISTIAN* 


There  is  novliiBj!^  at  firfl  Vit^,  per. 
haps,  more  ftrangc  than  the:  ftreng  prejudices  in  men  pro- 
feriingC/.'ri/&?2//)',  againil  tlic  joy  it  was  revealed  to  infpirc. 
Thai:  the  dodrincof  falvation  by  Ghrifl  crucillcd  only, 
ihould  ofl'end,  is  no  w«)nfler  ;  for  our  high  fpirit  knows 
not  how  to  brook  th^-^ifdi-abaiemcnt  it  demands;  not 
any  better,  his  pure  precepts  from  the  univcriai  felf-de« 
tiiA  tliry  enjoin*  But  that  rnca,  crdling  themfclves  Chrif^ 
tiam^  iliQuld  quarrel  even  w:.th  the  joy.  their  own  religion 
prcmifes,  and  pour  difgrace  upon  it  as  at  rariancc  with 
rcafon,  is  a  furprifing  fad".  Since  upon  the  bare  report 
of  inch  ylcafure  and  joy,  one  would  conclude  our  natur« 
al  defire  of  liappinefs  mu3.  (irongly  prompt  us  to  unfh  it 
were  a  reality,  wliiift  many  cutting  difappointmcnts  frotn 
the  world,  muft  incline  us  to  think  it  reafonabk^  fomc 
friendly  fanctuary  ilioulcl  be  provided  for  all  wlio  love 
the  Lord,  where  folid  joys  might  certainly  be  found. 

But  upon  examination  we  ihall  fully  (?  ted  the  ground 
of  this  Grange  prejudice  agalnil  the  joys  fpvinging  from 
xS\z  faith  of  Chrift.  For  were  they  allowed  to  be  real 
men  muft  pais  for  counterfeits,  who  are  flrangers  to 
them  by  their  own  confcflion.    They  muft  be  forced  to 


5 so  On  the  Pliiifures  pectdictr  [SuN!5.  51, 

fee  ho-A*  defpicable  Is  tlieir  religion,  which  confifLj  in  af- 
feiiting  to  fcriplurc-truths  without  feeling  their  power  ; 
in  a  round  of  duties,  without  fpirltual  life  ;  or  in  being 
honeil,  fober,  and  harmiefs,  v/ithout  any  more  delight  in 
God  than  iiiftdcis  know.  So  that  the  v/hole  character, 
peace,  and  lecurity  of  nominal  C/:7r//r/.7;Ls  in  their  own 
judgment,  are  at  ilake.  Wherefore  they  are  biibed  in 
regard  to  their  own  quiet,  to  cry  down,  as  rank  enthuii- 
afin,  thofc  jo)^  to  which  themfelves  are  Grangers.  Be  - 
lides,  the  fpirit  _which  lufteth  in  us  to  envy,  cannot  En- 
dure others  ihould  receive  tokens  of  love  from  "God^ 
v/hich  we  ourfelves  know  not. 

To  thefe  caufes,  in  forced  by  a  few  initances  perhaps  of 
realdjlulioji,  v\^e  rn:iy  fairly  afcribe  that  general  and  ftub- 
born  prejudice  againil  one  of  the  Robleit  privileges  of  a 
Cbrifiian^\oY  in  God. 

In  vindication,  therefore,  of  this  privilege,  I  iliall  prove 
it.isr^'tf/k'i/^/t' to  conclude,  that  real  CbrijHans  may  expe- 
rience,-from  the  Iburces  already  named,  much  delight, 
$ericdn  they  do,  and  rieceJJ'ary  they  iliould. 

It  is  moif  reafonahk  to  conclude,  that  real  ChriJllciiU 
may  experience  much  delight,  becaufe  God  reprcfents 
hiui (elf  under  the  character  of  a  Father  to  the  faithful  in 
Chrlji  jefiis^  in  a  fenfe  which  none  befides  themfelves  can 
lay  claim  to.  knvould  be  cndlefs  to  cite  all  the  paiiages 
which  alTeri:  ihis  important  diflinftion.  The  Redeem.er, 
in  theicrongeft  term.s,  diftinguifhes  ail  believers  from  the 
reft  of  maijkind  :  Whofocvcr  jhall  do  the  ivHl  cfiiiy  Fcithtr 
(by  believing  in  and  obeying  me)  the  fame  is  my  broiha\ 
andftjlet^  and  mother.  When  he  \ras  going  to  heaven, 
lie  fiid  unto  the  reprefentatives  of  his  church  in  all  ages, 
/  afcend  to  my  Father^  arid  your  Father^  to  my  God,  mid  your 
God,  llie  fame  diftinction  is  made  by  the  apoflle  ;  h- 
erdiorts  thofe  \A\o  were  wavering,  whether  theviliould 
for  fake  their  idolatrous  friends'  and  relations,  to  embrace 
the  gofpcl  for  this  real  on,  that  then  God  ivoidd  receive 
them,  and  he  a  Father  to  them,  and  they  ftyJidd  he  his- f ens  and 
daitgh^ei's,'^  Cor.  vi..  '  ^^  ,,.. 

As  God  then  {lands  in  fo  near  and  peculiar  a  relation 
to  the  faithful,  what  more  rational  than  lo  conclude-  hi^. . 
love  for  them,  far  furpaifes  the   afieclion  of  earthly  par-' 


Chap.  51.']  io  a  Chrifi^hin*  S5i 

cnts  towards  their  ofTspring.  But  what  parent,  woni.y 
of  that  ten>der  name,  ever  refufes  to  maniteil  the  delirlit  he 
takes  in  his  children,  as  they  are  able  to  bear  fuch  kind' 
ref>*ard  ;  Or. does  not  ftudy  by  numerous  cxprefjlons  of 
love,  to  render  their  ftate  of  fubjeclion,  a  plealiirc  to 
theai  ?  And  is  it  not  perfectly  rcafonable  to  conclude,  the' 
eternal  leather  may  as  •fenllblydiftinguifh between  believ- 
ers and  hypocrites,  as  we  do  between  our  duteous  child- 
ren, who  vvant  encouragement,  and  ftubborn  ones,  who 
inufl  be  kept  under  a  frown  ?  That  to  ufehis  own  words, 
his  fecret  fhould  be  with  them  that  fear  him,  and  he 
Uiould  fliew  them  his  covenant ;  whilft  others  remain  at 
a  diftance  from  him,  without  any  fpirituitl  light,  grovel- 
ing in  the  plealures  of  fm  and  the  things  of  time,  which 
they  bafely  prefer  to  God,  and  all  the  riches  of  his  grace? 
Certainly  this  is  a  moll  rational  conclufion,  efpecially 
when  it  is  confidered,  that  through  the  whole  Bi- 
ble, believers  arc  declared  to*be  the  deUght  and  glcry 
of  God. 

It  is.  in  vain  to  ol^jecl  againft  this,  as  implying  too  great 
X  ftoop  in  him.,  and  making  men  of  too  great  importance, 
Becaufe  the  fcripture  account  of  the  connection  betvv'cen 
God  and  the  faithful  ftrorigly  afQrms,  that  fuch  concle- 
'cenfion  and  regard  is  paid  to  them,  li.:,  therefore, 
v/ho  h  ready  upon  cither  of  thefe  prefunuions  to  mock 
at  the  mention  of  joy  in  God,  ariling  from  the  near  and 
dear  relation  believers  bear  tb  himi,  dcfpifeth  not  man, 
but  his  adorable  Creator,  who  promifcth  of  his  fupcra- 
b(  van  ding  grace,  /  ivill  divell  hi  thcm^  and  ivalk  in  fhcm^ 
aihi  I  tvill  be  iJxjir  God  and  they  Jl:> all  he  mj  people,  2  Cor.  \\, 

It  is  moil:  reafonable  to  conclude,  believers  in  Chrift 
siay  experience  peculiar  delight,  becaufj  they  fcek  all' 
their  joy  in  Gcxl  alone.  The  acquifidon  of  riches  will 
not  fatisfy  them,  nor  the  enjoynvnt  of  health,  honor,  or 
•ong  life..  Lord^  they  fliy,  who  is  like  tiufo  ihee  ?  JJ.jt  ihoit 
vp  the  light  of  th-j  CQuntcnancc  upon  its.  This  ivill  put  more 
j'A'  into  our  hearts^  than  the  increnfe  of  corn  andwine^  And 
is  it  enthufiafm  to  conclude,  that  God^  wlio  both  deferves 
and  il:rici:ly  requires  fuch  fupreme  afi'ect  ion,  lliould  reward 
every  one  who  pays  it  to  him  9  Or  that  wlien  men  are 
io  divinely  changed  ^  to  prefer  the  favor  of  God  infm*. 


SS2  On  the  pkiyfures  pendhw  [Suk».  5U 

itely  before  their  own  worldly  intercft,  nnd  CTcry  fenfu- 
al  gratification,  they  fliould  receive  tlie  compkuon  ol 
tills  gracious  iind  ample  promiie  ;  /  love  ibcm  thai  low  rnc^ 
and  they  that  feck  mc  early  fiuillfnd  mc.  Riches  ofid  honor  are. 
wth  me^  yea  durable  riches  and  rlghtecyj'ncfs  ;  thai  I  nay 
cai'fe  thofe  'who  love  me.  to  inherit fubjhnce^  and  Ivj'iHfdl  their 
treafures.     Prov.  viii.  17. 

Further,  we  may  reafoinably  conclude  that  tlie  pleafurcs 
believers  enjoy  are  high  and  peculiar,  v.' hen  \vc  coniider 
the  force  with  which  parental  love  always  breaks  out  to- 
wards children,  who,  zealous  for  the  honor  and  rights  of  a 
father,  endure  bitter  pcrfecution  on  that  account.  What 
poilible  deinonftration  of  afTedion  is  then  with-Jield  ?  if 
we,  therefore,  (to  uie  our  Lord's  arguiuent)  being  evil, 
know  how  to  rcvard  hy  every  evidence  of  great  deliglit 
in  them,  our  excellent  children,  how  much  more  {lull 
cur  heavenly  Father  gm&  tokens  of  his  delight  in 
them,  \vh%  fuffer  for  zeal  in  his  caufe,  and  love  of  his 
name  ? 

But  no  one  can  be  a  Chriftlan^  according  to  the  fcrip. 
ture  definition,  without  fullering  for  it.  Begin,  wJioeV- 
cr  thou  art,  by  thy  example  to  rebuke  not  only  fcandxlous 
vices,  but  all  the  iDameM  hypocrify  of  nominal  Chrifiiam  ; 
and  thou  ihalt  very  foon  find  enough  to  try  thy  courage, 
patience,  and  fidelity.  If  thou  art  poor,  tlie  lofs  of  work 
and  bread  to  eat,  Ihall  be  held  up  before  thee  by  the 
tingodiy,  to  deter  thee  from  being  more  religious,  than 
they  like.  If  thou  art  young  and  dareft  to  take  no  pains 
to  live  godly,  than  thofc  about  thee  choofeto  take  thein- 
felves,  thou  f  lalt  feel  a  doineililc  perf^cution,  which  though 
it  makes  little  noife,  is  very  grievous  to  fteUi  and  blood. 
In  fuch  cafes  does  not  found  rcafonjuiHfy  icripture  afier- 
tions,  teaching  us  to  conclude.  God  will  afford  ionie  coun- 
ter balance  to  all  the  bitter  fpeeches,  and  fpitefui  ufage 
his  confcflbrs  experience  ?  That  he  will  enligbien  the  eyes 
§f  their  under/landings  to  know  what  is  the  hope  of  his  callings 
and  what  the  riches  of  the  glory  of  his  inheritance  in  the  faint j^ 
end  what  is  the  exceeding  greainefs  of  his  poiver  tQwards 
them  thai  believe  f  Is  it  weak  and  cnthufiallic  to  conclude, 
there  is  in  all  fuch  cafes  joy  imparted  from  the  Lord  tQ 
fulfil  the  fcripture— rAi?«/»tf/i  bidi  them  in  the  fecret  9f 


ijHAp,  51.]  *'v  a  Clri/Iiii^:.  5St 

ihy  prefence fvvni  the  pricl^  cf  men  :  iJwuJljaU  lecp  ihcin  fc- 
eretly  in  a  pavi/ionfrom  ihcfirif<:  of  tongues  >  Pf.  ixxxi.  19. 
TJie  Alnuglity  is  reprcfciucd  in  xhh  puiragc  as  giving; 
his  faithful  people  fo  Jively  a  itnfe  of  his  love  and  pro- 
tcclion,  as  Ic^cps  them  from  gnnving  weary  in  \\h  for  vice, 
or  from  any  indination  to  be  Icls  bold  for  the  trath- 
By  his  fccrct  confoiations,  tliey  pafs  their  li:rfc,  as   in  a 
pavilion  pitched  in  a  deii^jhtful  r;arden,  thoui.ni  the  flrifc 
of  oppoliiig  or  reviling  tongues  be. heard  around  them. 
Which  poiition  then  is  molt  rcafonable  and  confonant 
lo  the  icripture  characler  of  God,  to  afTert,  that  Jic  does, 
or  does  not  inanifefi:  his  love  in  ?  peculiar  degree  to  thofe 
who  love  him  I  Allowing  the  promifes  in  ihe  Bible  arc 
truth,  judi^'e,  who  are  abiurd  and  grofsly  miilakcn,  nom- 
inal ChrijUans^  politive  againil  any  coinnjunications  of 
joy  ;  or  real  believers,  who  maintain  that  a  life  of  felf- 
denied  obedience  in  the  fervicc  of  God,  abounds  with 
this  ipiritiiai  bleiiing  ? 

To  conclude  this  point,  it  is  highly  reafonable  to  fnp- 
pofe  the  laitliful  in  Chrift  have,  joy  peculiar  to  thcmfelvcs, 
hecaufe  their  eternal  ftalc  v/ili  diHcr  infinitely,  from 
what  awaits  the  world  of  the  ungodly.  The  l^Clcr  har- 
dened, alas  !  even  to  the  hour  of  cieatii,  v.  ill  tJicn  meet 
an  iAiceni^d  Judge ;  remain  in  ail  tlie'ir  fillliinefs,  and 
feel  the  mifery  of  endlefs  punifnnicnt.  The  formtT 
leave  tlie  body  to  enter,  we  are  aflured,  into  the  prei- 
cnce  of  the  Lord.  I  would  alk  then,  docs  not  realon 
lead  113  to  conclude  fbme  anticipation  of  this  bliis  is  en- 
joyed., before  iK^  fullnefs  ?  And  that  the  blclTcd  heirs  of 
falvaticn,  who  are  fo  foon  to  inherit  the  promifes  iii  their 
utiTiOfi  completion,  {hould  hav'c  delight tul  acquaintance 
with  their  meaning  here,  and  joy  in  their  God,  the  fame 
in  kind  as  that  refer vcd  for  them  in  Heaven  ?  Th.n  thofe» 
whom  the  Iving  of  Kings  will  revvartl  w.'th  eternal  giory, 
in  the  prcicncc  of  men  and  angels,  llioiud  rejoice  in  the 
bleffcd  hcpc,  be  fealed  of  him,  and  iiave  xht  earncfl  of 
his  fpiiit  in  their  hearts  ?  Is  not  this  much  more  reaf:>n- 
-able,  than  I o  fuppofe  that  men,  who  in  one  day  may  be 
as  widely  diflant  from  each,  other  as  heaven  and  hell, 
fliouid  be  ahke  deilitute  of  any  fpi ritual  jo)  ;  ihould 
both  be  left  to  go  ou  till  tl\c  hour  of  final  reparation,  one 


3S4<  Bnih^.FkafuresfecuIkr  [Sund.  .51, 

no  more  than  the  other,  experiencing  the  light  of  God's 
countenance  ?  Certainly, no  man  can  name  a  greater  ab- 
furdi <:y  than  this  iuppofition . 

What  has  been  offered  proves  fufHcientlyj  I  truil,  it  is 
HO  mark  of  a  weak,  enthuliafiic  mind,  to  conclude  the 
members  of  Chriil  have  peculiar  and  great  delight,  which, 
though  ofteri  decried  as  delufion,  appears  upon  due  ex- 
amination, j&.^r/^^?,^'  raiional. 

Thus  far  I  have  argued  only  in  f?.vor  af  the  reafona^ 
hlenejs  of  concluding  real  Chrifiians  ?nay  poiiefs  joy  in  God. 
But  I  advance  farther,  and  prove  by  the  higheft  authori- 
ty, tllat  they  acluaily  ^i7--~becaufe  tlic  prophets  foretell, 
ike  Redeemer  promifes,  and  the  r^pofdes  record  the  ad- 
33iirabie  joy  peculiar  to  t\\t  chui'ch  of  Chriil:. 

The  prophets  foretell  it  in  terms  as  itrong  and  clear  as 
either  the  holinefs  of  ChriJIlansy  or  the  glory  of  their  Re- 
deemer. In  the  Ixxxixth  Pfalm,  the  v/hole  body  of  the 
faithful  are  defcribed  in, the  following  words  :  Bkfled  is 
ibe people  ivho  kno^'  thejoyjidfcuh  d,  Tbeyfiall  tc-v^/^,  0  LorJ^ 
in  ibe  'ligbt  of  iby  counieiwruc.  In  ihy  name  jhcdl  ibey  rejoice 
ml  ibe^  day  and  in  iby  rigl^ieoiifncfs  jhall  ibey  be  exalted  :  for 
ibou  art  tbe  gl.cry  of  tbcirftrengtbj  and  in  iby  favor  tbeir 
hornfijall  be  exalted.  For  tbe  Lord  is  our  defence^  ibe  bcly 
mie  of  Ifrael  is  our  king.  What  ftronger  colors  could  be 
•ufcdjto  paint  a  life^  which  was  one  fcene  of  pleafure  r 
For  the  abounchng  joy  believers  in  Chiifr  polTcfs  from 
the  kno\^dedi>:e  of  redeniDtion  by  ];iin,  y  ;  icv  .iledin  the 
€verlafting  goipel,  here  crJIed  ibe  joyful  found f\%\hz  prin- 
cipal figure,  Vi'hich  in  this  painting  ilrikes  every  eye. 

Under  the  direction  of  the  fame  unerring  fpirit,  Ifaiah 
defcribes  the  Cbriflian  church  as  joying  before  God  accord- 
ing to  ibe  joy  in  barn;cft^  and  as  men  rejoice  icben  ibey  divide 
the f poll  :  whiiil  the  fole  caufe  of  their  exultation  is^  that 
unto  us  a  cbild  is  born^  -vnto  us  afon  is  given^  and  bis  name 
fiall  be  called  Wcndcrfiii^  Counfellor^  tbe  migbty  God^  ibe 
everlafting  Fatber^  ibe  Prince  of  Feacc.  ifai.  ix.  6. 

In  another  pailage  he  defcribes  the  church  of   Chrift, 

under  the  image  of  perfcns  invited  by  the  Lord  of  liofci— 

to  a  great  fellivity,  where  plcaiures  croud  to  regale  each 

appetite,  and  every  thing  which  can  exiiilarate,  is  poured 

Torch  in  great  abundance.     Ifai.  xxv,     In  a  tlurd  paffjigc 


<StlA?.  51.]  UaC/jnJkn,  33^ 

.Kc  elefcribes  tliem  returning  to  Sion,  or  Hcarcn,  with 
ib ngs  and  everlailing  joy  upon  their  heads.  Each  of 
tliefe  pafiiigcs  (with  a  vail  number  more  that  might  be 
produced)  wholly  relate  to  the  temper  of  mind  by  which 
the  church  of  Chrift  iliould  be  diPdnguiihed.  This  is  al- 
ways mentioned  as  the  proper  Hate  of  thofe  happy  fouls, 
to  whom  it  is  given  to  beheve  in  Chrill.  But  docs  the 
picture  bear  the  leafl  refemblancc  tm  the  perfons  it  is 
dravv^n  for,  imlefs  real  Cbrtfiians  are  a  people  much  ac- 
quainted with  pleafure  ?  Between  nominal  Chrljlians^ 
who  have  no  more  joy  in  God  than  a  Turk  or  Je-cv^  and 
the  Chrijiians  defcribed  by  the  prophets,  there  is  no  like- 
nefs — Yet  fo  pofitive  are  the  prophets  in  ailirming  fuck 
pleafure  fhail  be  eiijoycd  in  the  church  of  Chrift,  .that  ■ 
the  faithfulnefs  and  veracity  of  God  ftand  engaged  to 
make  good  the  delightful  prcdiclion.  And  unlefs  we 
deny  the  authiority  of  the  prophetic  books,  we  muft  al- 
low C/jr//'?i^/7i  certainly  poueis  incomparable  joys. 

VsThat  the  prophets  with  one  mouth  foretold,  the 
Redeemer  confirms  by  many  declarations  and  promifes. 
On  account  of  the  joy  his  gofpel,  wdien  underftood  and 
believed,  infpires — The  kingdom  of  Heaven^  fays  he,  is  like 
tmto  a  treafure  hid  in  afield^  the  ivhich  when  a  man  hath 
founds  he  hideth^  and  for  joy  thereof  goeth^  andfelleth  all  thai 
he  hath^  and  buyeth  thai  fieUL  Mat.  xiii.  4^1.  We  know 
how  much  the  news  of  an  eftats  unexpectedly  left  to  us, 
elevates  the  poor  heart  of  man.  In  the  fame  manner, 
.  our  I.ord  affirms,  a  clear  view  of  falvation  by  him,  affecls 
his  believing  people.  -  In  another  place,  he  declares  that 
the  immediate  efi'ecl  of  faith  in  his  name,  is  fueh  abund- 
ant fatisfaclion  of  foul,  as  extinoruiflies  all  burninsv  de/irc 
after  any  thing  below,  and  caufes  frefh  confolations  to 
fpring  up  to  an  overflowing  fullnefs,  till  all  the  believer's 
wants  are  entirely  removed,  and  all  his  defires  completely 
fatisiied  in  the  enjoyment  of  eternal  life.  Whofsever  drink- 
eth  of  the  ivater^that  1  JJjallgi^je  hi  m^Jld  all  never  thirji^  butt  hi 
vMter  that  I  jhall  give  him  jhallbeinhim  a  ivell  of  water  fpring-' 
ingup  into  evcrlafling  life.  Joh.  iv.  14.  Tie  that  believeth  on  7nf, 
as  the fcripture  hath  f aid ^  out  of  his  belly  Jh all  fiow  rivers  of 
living  water.  But  this  fpake  fefus  of  t^he  Spirit,  which 
they  that  believe  on  him  fhould  receive.  Joh»  vii.     How 


»3ti  On  ihe  Plea/ures  petuUar         [biJNX>.  5.L 

could  the  joy  oi^  Chn/limfi  he  more  ftrongly  defcribed  or 
men?  jyofiiivcly  aillnncd  ?  And  this  enjoyment  ii  not  con- 
fnicd  io  fomc  eminent  foUovvcrs  of  CJn'iii,  but  infrivcd  a$ 
ih^.  coramoii  privilege  of  a.;i  who  drink  ot  the  water    he 
giveth,  ot  every  (^ne  who  believeth  on  his  name.     Wiiiit 
Jcfus  taj.p;ht  the  woman  of  Samaria^  at  one  time,  2.nd  the 
vaft  concourfe  of  his  hearers    at  another,  refpccling   the 
peace  and  joy  which  refult  from  faith  in  his  namx,  under 
the   figure   of  a  fountain,  and   rivers  of  living  water,  he 
litterally  affirms   in  his  lail  convci  lation   with  his  apof* 
ties.      He  thaihulh  my  comiimndments  (underilands,  receives, 
and  eir.brace3  them  ail)  and  keepeih  the/Uy  (net  only  extols, 
but  v;ili  not  bre.ik  thieia,  what  ever  he  may  lofe  or  liiffer 
on     xh?x  account,)  he  it  is  that  loveih  me  :  and  he  thai 
ioveth  mcy  J  hail  he  loved  of  7iiy  .  Father^  and  1  will  love  him^ 
und  mamfejl  myfelfto  hi?n.     He  fliall  not  oi'Iy  be  the  object 
of  DiY  delight  and  love,  but  live  favored  vvith   difcover- 
ies  of  my  povver,  grace,  and  faithfulnels.     One.  of  his  dif» 
ciplcs,  clearly  und^rilandii^g  the  Redeemer  m.eant  ibmc 
inediniablc  favor,  which  they  and  not  the  v.  orld  were  to 
enjoy,  aPiCs  hiui,  Hoxv  is  //,  thai  thou  wilt  mani/e/l  thyfelf  un* 
to  usy  and  not  unto  the  world  f  ^^fus  anfwcred^  and  J  aid  antQ 
bim^if  any  inaii  hve  me^  he  will  keep  iny  words ^  and  my,Fa» 
iher  will  love  him^  and  we  will  come  iinto  him^  mid  make  our  • 
tsbode  with  him  ;  not  leaving  him  as  one  friend  does  ano, 
iher,  alter  a  tranficnt  viiitj  but  as  an  inhabitant,  giving  by 
our  preience  ligf»t,  ftrength,  comfort,  and  joy.     And  left 
it  fliould  be  thought,  as  many  moif  abfurdly  pretend  to 
believe,  that  ClmjHans  in  every  age  are  not  fo  fully  to  in- 
herit thcfe  promifes,  as  the  very  perfons  tov/hom  he  firft 
made  them,  he  comprehends  in  the  fame  prevailing  pray* 
er  which  he  made  for  the  apoftles,  all  who  Jhoidd  ever  he^ 
lieve  in  him  through  their  word.     He  makes  no  manner  of 
difierence  or  diftindion.     Wo  be  to  thofe  who  do.     He 
makes  one  and  the  fame  requeft  for  his  whole   church, 
every  individual  belonging  to  it,  being  equally  a  member 
of  his  body-— He  prays.  That  the  love  wherewith  thou  hajl 
hved  me^  may  be  in  them^  and  I  in  them,     Joli.  xvii.  26. 

Every  thing  requefled  for  the  church  of  Chrifl  in  this 
prayer,  and  every  feature  in  the  pidure  which  the  proph- 
ets have  drawn  of  believers  in  his  name,  wc  fee  jin  thole 


Chap.  51.]  ton  Cbrijfian.  S37 

who  firfl  received  the  faith  of  the  gofpel/    After  the  day 
of  Fentecoft,  the  apoftolic  vhurch  is  defcribcd  in    fevera! 
particulars.     And  their  itate  of  mind,  which  fliewed  itfelf 
indeed  in  their  anions,  is  lu  fticicntl^^  marked  out  by  two 
words  :  ghuinefs,  or  exultation,  2ii\(Xftnglcnefs  of  heart.     In 
ihc  fame  book  of  the  A6fs^  after  mention  oi  Philip's  preach- 
ing in  the  city  of  Samaria^  it  is  remarked  there  was  great 
joy  in  thut  city.     When  the  jailor,  into  whole  cuflody  St. 
Paul  was  delivered,  had  once  lieard  the  word  of  the  Lord, 
hcfidcs  the  acliions  v/hich  he  did  immediately  upon  believ- 
ing, which  plainly   flicwed  great  alacrity  of  heart,    it  is 
cxprcfsiy  added,  that  he  rejoiced.     The  fame  account  is  giv- 
en of  the  Ethiopian  eunuch.  Asfoon  as  Philip  had  preached 
"jcfus  unto  hiniy  he  ivas  baptized^  and  though    his  heaven  ap- 
pointed guide  was  fnatched  from  him,  yet  the.gofpel  taking 
place  in  his  heart  he  ive?it  on  his  zvay^  it  is  not  faid  reafoning, 
or  deeply  meditating  only,  but  rejoicing,     Indeed  we  have 
reafon  to  think  tliat  all  who  heard  the  gofpel  to  any  good 
purpofe,  heard  it  with  the  fame  fentlmcnts  of  delight  and 
joy.     They  behaved  at  firft  as  perfons  quite  amazed  and 
iurprifed  with  the  grace  of  God.     Before  habit  or   im- 
provement could  have  time  to  manifeft  itfelf,  they  were 
railed  py  the  pure  yoy  of  the  gofpel  above  this  Vv'orld,  and 
ready  in  its  defence  to  embrace  x\\c  martyr's  flake. 

From  what  has  been  faid,  it  appears  that  not  only  the 
prophets  foretold  the  f  lithful  in  Clnill  Ihould  proclaim 
the  incomparable  worth  of  his  gofpel  by  their  joy  in  God  5 
not  only  did  the  Redeemer  promife  his  peace  and  joy  to 
his  difciples  and  declare  that  their  joy  fiiould  be  full ;  but 
when  his  name  Was  hrlf  preached,  the  genuine  eflccl  of  it, 
in  every  place,  was  gladnefs  of  heart.  You  rnuft,  J:here« 
fore,  either  afllrm,  that  the  Chrijlianf^  defcribed  in  the' 
Bible,  and  thofc  vvJio  lived  w hen  the  gofpel  was  firft 
preached,  differ  m  fpecics  from  all  who  live  now,  though 
they  fnicerely  profefs  the  fame  faith,  and  love  the  fame' 
Lord  ;  or  you  muft  grant  it  is  a  facl,  that  all  real  Chridiuns 
have  joy  in  the  God  of  their  laJ,vation, 


r?3S  The  Love  cfChrlJifohk  Church,        [Sund.  5^,      j 

S  U  N  D  AY     LiL 


OOOOdOOOOOOOCOO 


C  n  A  F  T  E  R      LIL 


•Ths  Love  of  Christ  to  his  Chup^^chin  ali._Ages  thz 

SAME. 


vVE  have  already  proved  it  is  rcafonablc 
to  conclude,  and  certain  from  the  teilimony  of  Clirift,  tlie 
prophets,  and  apoftles,  that  peace  and  joy  in  God  are  the 
privilege  of  Chrift's  church. 

It  is  urged  to  invalidate  thefe  proofs,  that  perfecution 
'in  the  firft  ages  of  Chri/lianity^  called  for  great  manifefta- 
tions  of  divine  love^  which  are  now  no  longer  to  be  ex- 
pelled or  vouchfafed. 

As  this  miftake  is  become  very  general,  and  its  influence 
extremely  pernicious,  it  fhall  receive  a  full  refutation,  and 
be  expcfed  in  allitsabfurdity. 

Adopt  this  falfe  notion,  and  fcripture  itfelf  muft  lofe  its 
value.  For  we  may  fay  with  as  much  reafon  of  the 
whole,  as  of  thole  paifages  which  have  been  urged  above, 
that  they  were  delivered  to  particular  perfonson  particu- 
lar occafions*  Wherefore,  if  fcripture  belongs  to  thofe 
to  v/hom  it  w^as  firft  addrcffed,  in  a  fcnfe  it  belongs  rot 
to  the  church  in  every  age,  then  the  Bible,  inflead  of  be- 
ing a  fyftem  of  eternal  truth,  and  an  invariable  rule  of  life, 
equally  obligatory  on  all  Cbrijlkins^  will  dwindle  into  an 
antiquated,  obfolete  book.  It  v/ill  abfolutely  require  a 
difcrimination  to  be  fettled  betvv^ecn  the  fcripture deligned 
for  the  comfort  and  joy  of  the  nrif  believers  in  Chritt,  and 
what  thofe  who  live  in  after- ages  may  claim  :  juft  as 
fome  papifts  divide  the  pniclical  part  of  the  New-Tciia- 
ment  into  abfolute  connp.?-nds,  w^hich  belong  to  all,  and 
counfels  of  perfection  given  only  to  a  few. 

Befides,  this  notion  is  contrary  to  fcripture  :  St.  John 
declares  the  end  for  which  he  labored  te  eftabhfli  Chrif- 


Chap.  52,3  J/^  ^H  ^h^^  ihepimc,  S39 

2f/^/7///, '^'^'''^s  not  merely  the  belief  of  the  miracles,  deatli, 
and  refurreclion  of  C'hrift,  but  that  yc^  laith  he,  7mgbt  havi 
fellowP,)ip  with  iis^  i.  c.  an  equal  fliare  in  all  the  kigh  priv- 
ileges, holy  influences,  and  divine  confolalions,  which  be- 
long to  that  one  body  the  church,  of  which  Chrift  him- 
felf,  full  of  power  and  glory,  is  the  head.  But  wc  flatly 
contradict  this  apoflle,  Vv'hen  we  affirm  there  is  any  differ- 
ence in  point  of  Ipiritual  privileges  between  even  the  chof- 
en  twelve,  and  aU  who  have  obtained  like  precious  faith 
with  them,  to  the  end  of  time. 

Further,  the  abfurdity  of  this  popular  and  pernicious 
miflake  is  no  lefs  grofs,  than  its  contradiction  to  the 
word  of  God  is  glaring.  For  have  not  all  Qhrljllam  one 
faith  ?  The  truth  which  fandlifies  them  is  invariable. 
Have  they  not  one  Spirit  to  rcprcfcnt  this  tjruth  to  the 
mind,  and  make  it  effectual  ?  Is  not  the  praftice  of  duty 
in  the  fame  extent  required  ?  The  fame  lacrlfice  of  world- 
ly interefts  ;  the  cutting  off  the  right  hand,  and  plucking 
out  the  right  eye  ?  And  is  not  one  heaven  the  eternal  re- 
ward of  ail  true  Chriftlans  F  As  in  all  thefe  interefling 
points  there  is  a  perfed  equality,  hou'  abfurd  to  make  an 
immenfe  difference  in  the  matter  of  prefent  peace  and  joy 
from  the  influence  of  the  fame  truth,  tlie  lame  hope,  and 
the  fame  Spirit?  This  is  the  more  abfurd,  bccaufe  the 
word  of  God  teaches  us,  that  no  one  is  ever  difpoled  to 
'*ipply  to  the  heavenly  phyliclan  before  the  ficknefs  of  his 
loal  compels  him,  and  the  fear  of  eternal  death;  and 
that  no  one  can  be  fivcd  before  he  calls  form?rcy  on  the 
Lord, as  aloft:  iinner.  l>ut  this  conviclion  annihilates  all 
distance  of  time,  all  difference,  of  external  circumstances 
between  the  contemporaries  of  Chrift,  and  his  apoilles, 
and  facceedhig  believers  to  the  end  of  the  world  ;  bc- 
caute  without  this  conviction  of  fln,  thou^^h  7^^?///  was 
preaching,  or  Jefus  himfelf  working  miracles  before  our 
eyes,  his  ialvation  muft  be  rejected  ;  and  widi  tliis  cou- 
viclion  prelFing  on  the  mind,  the  record  God  h^u  given 
of  his  Son.  becomes  inellimably  precious,  and  liis  falvatioa 
the  one  thing  needful. 

Thus  abfurd  is  the  notion  fo  confLXntl/  urged,  to  evade 
the  plalnell  promlfes  of  great  peace  aaJ  jo/  to  all  true 
believei'i ;  and  to  keep  thofe  eafy   in  a  fji-mal    profcf- 


S40  The  Love  cfChrtfi  to  his  Church         [Sund.  52. 

fion  of  Chri/lianity^  wko  experknce  nothing  of  its  excel- 
lent power. 

We  mull  add  the  evidence  of  daily  fads  to  the  united 
teftimony  of  prophets,  apoftlcs,  and  the  Saviour,  tha£  renl 
believers  in  his  name  have  joy  in  God.  How  can  wc 
otherwife  account  for  the  total  alteration  of  choice  and 
'conduct  in  fomc  of  every  rank,  age  and  temper,  as  foon  as 
they  truly  beheve  in.  Chrift  ?  All  thefe  with  one  voice 
avow  they  never  knew  true  happhiefs^  before  they  knew 
the  truth.  "Whatever  the  pleafures  of  fm  were  to  them, 
they  Qinfcfs  is  far  exceeded;  by  their  fpirituai  joy.  Hence, 
long  after  the  terrors  of  the  J^ord  haye  ccaied  to  work 
upon  their  minds,  they  keep  at  a  diftance  from  fm,  from 
perfons,  pleafure?,  and  amufements,  which  before  engaged 
their  hearts,  in  order  to  pollcfa  the  peace  and  pleafures 
they  have  tailed  in  thefervice  of  Chrifi. 

Nor  can  it  be  faicl  v.'ith  any  truth,  all  tliis  arifes  from 
notions  put  into  their  heads,  or  from  tlic  force  of  imag- 
ination. Bccaufe  a  great  number  have  had  no  idea  of 
foiritual  joy,  till  it  fprang  up  in  their  hearts,  at  once  the 
object  of  their  iurprife,  and  the  caufe  of  their  preferring 
above  all  things  the  ftrvice  of  the  Lord.  Wiiilft  the  per- 
fect correij^ondence  this  fpirituai  joy  bears  with  the  fcrip- 
ture  promifes,  it§  foundation,  and  the  uniform  experi- 
ence of  thofe  who  have  had  no  means  of  catching  it  from 
others,  concur  to  deliver  it  from  all  reafonable  fufpicion 
of  religious  delufion. 

We  may  further  obferve,  that .  many  children  whofc 
.  meek  fpirit  and  excellent  life  cannot  reconcile  their  prej- 
udiced parents  to  the  power  of  religion,  by  Vv'hom  they 
are  treated  with  great  harfhnefs,  no  one  fpeaking  a  v,'ord 
in  their  favor.  Thefe  children  arc  ftili  far  from  dchring 
peace,  by  returning  to  their  fonner  gaity  and  fafli  ion  able 
follies.  They  fuid  afwectnefs  in  fecret  prayer,  in  medita- 
tion, and  reading  the  word  of  God,  which  even  under  their 
beloved  parents  cruel  difpleafure,  is  better  to  them  than 
all  their  form.er  merriment,  with  the  friendiliip  of  tlie 
whole  family. 

If  it  be  faid,  who  knows  there  have  been  v.:x\\  infianccs  ? 
I  anfwer,  the  hlftory  of  the  cliurcli  attcils  there  have  beer. 
in  all  ages,  a  great  number  \  and  the  excellent  part  of  tiic 


^ 


GilAP.  52.]  .  in  all  J^es  the  fcinic,  541 

Chriflian  churv?n,  at  this  da)',  your.v!;  as  -'.veil  as  olcij  vouch 
this  triitli.  It  is  on  account  ofbcttcr  plcafurc?,  not  from 
moroic  humor,  or  fuperflltious  fear,  that  they  have  loft  ail 
relifli  lor  amuicmcnts  they  once  purfued  with  cao-crncfs, 
defpifing  all  who  did  not,  as  they  themielves  ?::z  nowdef- 
pir^d.  CJnIds,  therefore,  \vc  ilaut  our  ears  againft  the 
tertinionv  of  fcripture  and  our  eyes  ap^ainft  the  teftiniGny 
pf  daily  facls,  VvX  muft  allow  that  ail  v/ho  receive  atid 
obey  the  Lordjefns  CVjr/,/?,  are  fupcrlor  in  point  of  joy  to 
any  people  upon  earth.        •' 

As  this  is  fad,  fo  it  is  neceifary  Chriftiaru  fiiouldbe  fill- 
ed  with  peace  and  joy.     Were  men  of  a  different  make, 
or  in  a  work!  raore   favorable   to  the  cnufe    of  God,  it 
would  be  then  faPficicnt  to  inark  out  the  line  of  duty  too 
plain  to  be  miSaken,  and  enforce  it  wilhfufwe  rcwrrds 
ib  great,  that  no  pleaiure  or  gain  from  hn  could   weip;]i 
in  the  balance..     But  it  is   plain  from  the  fiightcil'  confid- 
eratlon  of  our  nature,  that  we  greedily  graip  after  prefcnt 
joy  ;  and  from  our  birth  have  impetuous  incHnations  to 
/^L^/j/cr^r/'T.'rr  in  v/Iiat  is  evil  and  forbidden.     Look -upon 
young  men.     How  are  tliey  prompted  from  wltliin,  and 
iblicited   from  without:,  to  tranfgrefs,  the  m.omxnt  they 
enter  on  the  ftagc  of  the  world  !  How  bialTed  to  prefer 
vile  pauimcs   and  joys  of  fenfe,  to  all   v/ifc    employment 
of  theii-tlmc  !    \\i\:\\  what  indlBcrencc,  if  nf^t  ftrongdif- 
fruft,  do  they  hear  the  authority  of  God  condemning  their 
favorite  plcrUures.    'The   female  (cx^   thougli    more  re- 
ftrained  from  exceues  in  yo^,ith5  as  eiagerly  deliglit  in  every 
vanity — in  the  Icafl:  cHftincliou  for  elegance  otfcrm,  gau- 
dv  attire,  or  fpiendld  appearance.     Pltjafed    tlicy  are    to 
walk  with  out  hretciied  ncck-s   and  wanton  eyes  :  above 
mearure  fond  orieylty  and  didipation,  of  courfe  obftinately 
averfe  tc>  C.6/7/?/'?/:  i'aith  an.d  obfdieiicc.     In  the  r^cxt  pe- 
riod of  life,  tiioii-';],!  tJ\c  objeCLS  of  gratification  (bmewhat 
vary,  ftill  inordinate  aflbftion    towp^-ds  ihcm  remains  as 
vehement  as  ever  ;  flil'  love  of  money,  anabitlon,  luxury 
or  pride  of  life,  leads  the    foul   captiv.-, 

Sucli  is  our  confiltution  :  and  from  it  arif^s   the  neccf- 
firy  of  pr^fent  fpiritual  peace  ancli'jy,  to  rccoiicile  us  per- 
fectly to  a  C-jriJlianYxh,     Witliout  ti\efe,teaGh.er^   recom- 
jnend  in  vain,  the  praclire  of  duty  on  accc^jnt  of  its  fu- 
ture re\Yards5  in  prefcrctnce  to  present  gratification.     This 


342      "*    The  Love  of  Chrlfi  io  .his  Church         [Sund.  St. 

reward  is  only  to  be  enjoyed  after  death,  which  men  nat. 
uraliy  chufe  to  put  at  a  great  diilance.  Make,  on  the 
contrary,  the  propofal  the  Redeemer  makes  to  his  diici- 
ples,  to  eftabiiih  them  in  his  fervice  ;  prove  there  is  no 
man  thai  hath  left  houfes^  or  brethren^  orffier^  or  father^  or 
mother^  or  ivifc^  or  children^  or  lands ^  for  his  fake  arid  the  gof 
fcFs^  but  (in  point  of  enjoyment,  through  the  confolations 
of  Chrift,  and  the  fa^^or  of  his  proVidcnce)  he  Jhall  receive 
€in  hundredfold  now  in  this  time ^  houfes^  and  brcthreyi^  and 
fifters^  and  mothers^  and  children^  and  lavd:.^  with  pcrfecuiion^ 
and  in  the  world  to  come^  eferjial  life,  Mark  x.  Here  you 
fee  an  immediate  equivalent  for  any  facrince  you  are  to 
make  in  love  to  Chrifl,  and  cheerful  obedience  to  his 
•wilL  This  renders  felf-denial  not  only  pradicable,  but, 
upon  the  whole,  grateful.  Here  is  not,  what  otherwife 
muft  be  mere  authority  to  overawe,  or  feifiih  regard  to 
efcape  the  bitter  pains  of  hell,  but  fuch  fpiritual  delight  as 
makes  us  enth'ely  approve  of  our  choice,  and  freely  avow 
to  the  glory  of  God,  that  we  were  utterly  depraved  and 
blind,  for  not  embracing  him  and  his  fervice,  as  our  high- 
eft  and  richefi:  portion,  before, 

Beiides,  it  is  neceffary  believers  ftiould  have  much  peace  ' 
and  joy  in  the  fervice  of  God,  that  they  m^ay  ohferve  and 
do  whatfocver  they  are  commanded^  they  are  conmianded 
in  every  thing  to  give  thanks^  io  rejoice  in  the  Lord  evermore^ 
io  be  content  zvith  fuch  things  as  they  have^  and  to  he  patient  in 
tribulation,  Thefe  tempers  are  but  a  juft  acknowledgment 
of  the  m.ercies  of  redemiption.  But  thefe  tempers  cannot 
dw^ell  in  the  foul,  till  by  the  power  of  divine  faith,  it  inher- 
its fpiritual  blefiings,  which  naturally  excite  thankfgiving, 
which  reduce  fuiierings  molt  formidable  in  the  eye  of  fenie, 
to  light  :d:ii(^ions,  and  felf-denials  grievous  to  the  ilcfh,  in- 
to pleating  teftiraonies  of  unfeigned  love  to  God~'l'ake  a- 
way  thefe  views,  and  fuppofc  no  delight  to  fpring  up  in  the 
heart  from  the  knowledge  of  Chrift,  it  will  be  then  im,- 
pofiible  to  rejoice  in  tribulation,  and  under  every  crofs  to 
give  thanks.  But  if  zvs  are^  indeed^  rifen  with  Chrifl^  if 
our  life  is  hid  with  him  in  God,  and  we  know  that  when  he 
who  is  our  life  Jh all  appear,  we  fJoall  appear  alfo  with  him  in 
glory  ;  then  vidory  over  our  natural  fears,  and  eontentment  in 
the  vi<ift  trying  troubles  are  quite  praclicahle*     And  it  were 


Chap.  52.^  in  all  Ages  the  fame.  343 

caiy  to  prove  from  the  New  Tcftament,  that  true  Chrif 
Hans  are  requeued  in  every  thing  to  give  thanks,  bccaufe 
they  have  received  of  the  Lord,  iiich  rich  tokens  of  his 
love.  It  follows,  therefore,  that  unlefs  we  have  joy  in 
in  God,  our  hearts  will  be  enamored  offomemean  and 
bafe  object  to  his  diihonor,  and  our  own  ruin  ;  nor  fhall 
we  be  able  to  give  him  the  glory  of  a  cheerful  fubmifTion 
to  his  will  in  a)l  things.  Comparing,  therefore,  our  con- 
dition with  the  obedience  and  tempers  of  a  real  believer, 
it  muft  be  allowed,  there  is  abfolute  need  of  fpiritual  peace 
and  joy  peculiar  to  believers,  and  fuperior  to  every  thing 
the  world  can  offer  ;  and  all  who  v/ill  fubniit  to  the  au- 
thority of  fcripture,  mull  be  convinced  of  the  reafonable- 
nefs,  reality,  and  excellent  ufe  of  joy  in  God. 

I  fhall  only  add  a  caution  againfl  a  wrong  conftrudlion 
of  this  grand  privilege  of  the  Chr'iftian  church,  and  an  ex- 
hortation to  ail,  as  they  deilre  preient  happinefs,  to  feek 
in  the  firfl  place,  the  knowledge  of  Chrlfl. 

It  muft  be  remembered  then,  that  the  peace  and  joy 
proved  above,  vary  in  degree  according  to  feveral  cir- 
cumdances.  The  weak  in  faith  enjoy  but  little  in  com- 
pariibn  of  the  flrong.  A  fmall  florm  is  enough  to  terri- 
fy the  former,  and  make  them  dread  a  fliipwreck  ;  whilfl 
the  latter,  from  clearer  knowledge  of  God's  will  and  lov- 
ing kindnefs,  can  truft,  without  pain,  to  the  care  of  their 
unerring  pilot,  though  the  temped  rages,  and  neither  fun 
or  moon,  or  fliai's  are  feen  for  many  days.  Contempt,  re- 
proach, and  fianders,  wound  exceedingly  new  difciples, 
who  over-rate  the  judgment  of  men  ;  whilfl  thoie  who 
are  duly  mortified  to  the  world,  can  wait  with  .cheerful- 
nefs  till  their  innocence  is  vindicated  by  the  Lord,  whom 
they  ferve.  Some  are  apt  foon  to  yield  to  difcouraging- 
appearances,  if  the  feverity  of  a  conflidl  with  their  vile 
alfeclions  continues  ;  v*'hiifl  others,  like  veteran  foldiers, 
can  follow  undaunted  the  captain  of  theirfalvation  in  the 
hottefl  of  the  battle.  Some  (new-born  babes,  as  the 
icripture  calls  them)  ignorant  of  the  dicipline  of  their  Fa- 
ther's houfe,  find  it  dillicuk  to  believe  they  are  his  dear 
children,  when  they  flrongly  feel  the  diileaiper  of  their 
nature,  or  lofe  the  fenfible  fweetnefs  of  communion  with 
God  \  or  are  forely  afflicted  for  a  great  length   of  time. 


344  T!:s  Love  of  Chrjt  io  his  Church         [Sukd.  J2. 

v/hiifl:  others  who  judge  truly,  and  undcrdand  his  mhid 
and  will,  nd  lonp;er  eftiinatC'  their  ov/n  iafety  or  grov/th 
in  grace, yc/cVy  by  their  own  feelings.  Some,  full  of  de- 
•iirc  .to  be  without  fpot,  and  imperceptibly  to  themfelvcs, 
trufting  in  part;to  their  own  graces,  are  ready  to  deipcnd 
at  the  light  of  their  infirndtics,  and  the  many  blcmifces 
found  in  the  belt;  whilll:  others,  of  clearer  judgment  and 
more  know]  cdgCj  onlyhnk  deeper  into  felf- aba  fern  cnt, 
and,  at  the  light  of  both^  cleave  more  iledfauly  to  Chrift 
their  hope,  and  fo  hold  fall  the  confidence  of  their  re- 
joicing. Some  are  in  conllitution  alert,  lively,  and  confi- 
dent, which  makes  them  more  joyous,  in  the  fame  cir~ 
cumllanccsj  than    thofe  who  are   phkgmiatic^  dull,    and 

^  timorous  in  their  fpirit. 

In  the  fame  perfoirs  alfo,  at  dillcreiit  times,  fpiritual 
peace  and  joy  will  often  vary  from  the  ilupifying  power 
of  bodily  clifeafe,  and  according  to  their  temptations,  dil- 
igence in  holy  duties,  faithfulnels  to  God,  and  his  good 
plealure,  from  whom  all  confolations  flow.  Whilif,  there- 
fore, we  flrcnuoully  maintivin,  the  divine  pri\'ilcge  of 
CbnjVians  is  to  rejoice  in  the  Lord,  flill  the  degree,  or 
continuance  of  that  joy  mull  not' be  abfolutcly  fixed,  or 
made  efiential  to  faving  faith.  For  then  we  ihall  often 
make£id  the  hearts  of  the  riditeous,  vhom  God  would 
not  have  made  fad  :  and  inilcad  of  flrenrtheninD'  the 
weak,  and  encouraging  them  to  go  on,  beat  them  dov'n. 
Neverthelel^s,  if  profefjbrs  of  faith  in  Chrift  are  habitually 
flrangcrs  to  joy  in  Q^'id^^  and  plealure  in  his  fcrvice,  of 
which  fo  many  excellent  tilings  arc  fpoken  in  the  Bible, 
they  have  great  reafon  to  fufcecl:  they   are    counterfeits. 

-  It  behoves  them  much  to  cxam.ine  vvhcther  fome  hatefuf 
idol,  as  money,  or  forbidden  pleafdre,  hulband,  wife,  or 
child  does  not  -\^y  God  of  their  hearts  :  or  whether  they" 
have  not  mean  thoughts  of  Chrift*s  power  and  o  race  but' 
liigh  ones  of  m.an't'  obedience  to  obtain  favor  Vv'itli  God.- 
This  fcruti/>y  is  quite  ncceffary,  and  ought  to  be  3  cpeatcd 
with  great  flritlncfs,  bccauie  it  is  certain  the  proper  abid- 
ing ftatc  of  real  Cnjlians^  is  that  of  pleafuf e  :  Ihe  klng-^ 
dom  cfGodzuithin  them ^  is  righteoufncfsj  peace ^.^nd  joy  in  iht 
lioJy  Ghofl.  The  great  apoflle  was  cf  this  judgm.entj 
therci^ore,  he  earnellly  prayed  for  the  church  at  Rcwe  that 


Chap.  52]  in  ail  Ag€s  the  fame.  S15 

the  God  of  hope ^  would  fill  them  vjiih  all  peace  and  joy  in 
believing^  and  caufe  ihem  to  abound  in  hcpe^  through  the  pow- 
er of  the  Holy  Ghoft  given  unto  ihem. 

Since  then  the  prefent  advantages  of  true  faith  are 
^o  great,  who  can  have  the  feelings  of  humanity,  in  the 
loweft  degree,  and  not  pray  to  God,  O  that  all  who 
hear  this  day,  the  found  of  the  gofpcl,  were  altogether 
Chriflians  I  O  that  the  tongues  of  all  in  the  facred  oflice 
were  employed,  and  the  arm  of  the  Lord  rcTealed,  to 
compel  our  fellow-fmncrs  to  come  into  that  grand  fef- 
tivity  for  the  foul,  which  he  hath  prepared,  that  his 
houfe  might  be  filled  ! 

Ye  young,  ye  gay,  ye  rich  and  noble,  be  no  longer 
prejudiced  againft  the  Saviour,  as  if  his  excellent  pre- 
cepts were  too  flricl  a  rule  for  you  to  obferve.  Exam- 
ine the  matter  clofeiy  ;  make  trial  of  lubmiffion  to  him 
without  referve.  You  will  find  his  gofpei  an  enibaily 
of  peace  and  reconciliation  from  God,  ^ho  is  love,  to 
a  world  of  rebels  up  in  arms  againfi:  him.  An  aiiem- 
blage  of  privileges,  promifes,  and  fpiritual  delights,  fait- 
cd  to  all  your  wants,  more  than  equal  to  your  defires  ; 
and  thus  dcfigned  to  knit  your  hearts  unto  him. 

Ccafe  for  ever,  ye  deluded  vaifals,  to  indulge  in  un- 
lawful \oYC  for  women,  wine,  wealth,  or  honor,  as  if 
without  thefe  bafe  fources  of  gratification,  ye  mail  be 
miferable.  Hear,  and  be  periiiaded ;  the  Poilellbr  of 
heaven  and  earth,  makes  a  marriage  fupper  for  his  Son  ; 
that  Son,  refpe6ting  fuch  as  you,  iays^  Ijland  at  the  door 
and  hiotky  if  any  man  open^  I  vSdl  co?nc  in  to  him^  andn.viil  fup 
with  him^  and  he  with  me.  i.  c.  we  will  then  dwell  togeth- 
er on  terms  cf  infinite  friendfhip,  and,  in.  reciprocal  love, 
feail  together.  Confider  this  as  ye  ought.  I  urge  not 
tlie  doom  to  which  you  are  expoied,  whilft  ye  refufe  to 
hear  his  voice,  who  fpeakcth  tlius  from  Heaven.  1  in- 
lift  not  on  that  hour,  which  is  near,  when  all  your  fil- 
thy fources  of  joy  will  be  terribly  transformed  into  a- 
vengcrs  of  your  wickednefs.  i  do  not  attempt  to  lay  O 
pen  the  horrors  of  'Icphet,  which  is  deep  ami  large ^  the  pji-,. 
thereof  is  fire  and  much  wood^  and  the  breath  of  the  Lord, 
like  a  fir  earn  ofhrimfone^  doth  kindle  if.  But  Ibefeech  you, 
by  the  confobtions  that  are  in  Chrifl:,  by  the   com  fort.^ 

Uu 


546 ■  The  Lev:  of  Chrijl  to  Lis  Church     [.Su.nd.  59^ 

of  love,  and  by  llic  fcUowfliip  of  the  Holy  Ghoil-^  call  up- 
on" God,  that  you  m^ylay  alide  all  wickcdnefs  and'  fu- 
pcrfluity  of  naVightincis,  in  order  that  you  may  imuicdiatC' 
/y  tafce  the  pure  joys  \v4iicli  flow  dov/n  from  the  throne 
of  God: into  the  hearts  of  hi^  faithful  people.  Deal  no 
more  Ry  niadiy  as  to  prefer,  for  the  fake  of  pleafure,  the 
harlot's  embrace,  .or  the  drunkard's  cup,  the  love  of  the 
^world,  and  the  thing^s  of  the  v/orld,  to  the  rLver  v/hich 
inaketh^  glad  the  church  in  earth  and  heaven.  Make  no 
Ibnger  the  hideous  choice  of  darldiefs  and  ef^rangemeni: 
from  the  Creator,  Redeemer,  and  Sanclifier,  before  the 
light  of  life  ;  an  education  for  everiafling  glory, 
with  an  earned  of  it  from  day  to  day"  in  yoiir  own 
fouls,^ 

■  CondderAvhat  acloud  of  witncfTes  are  ready  to  coii-^ 
front  and  confound  you.  i\ppear  before  thefe  wit nefTes^ 
you  muff,  ^ih^zj  ^'^^^  ^"^  much  peace  and  joy  in  the  ier- 
vlce  of  Chrifc,  as  gladly  to  renounce  every  comfort  of 
life,  lb  oner  than  be,  falfe  to  him  ;  and  rather  than  deny 
him,  took  joyfully  the  fpoiling  of  their  goods,  and  met: 
death  from  their  enraged  perfecutors.  The  fame  Saviour 
no  more  impaired  in  excellency^  or  the. riches  of  Ins  love 
than  thc'fun  in  brightnefs;  prefents  nimifelf  with  tlicfe 
gracious  word"  proceeding  from  Ills  lips,  Whofce-ver  ujiily 
hi  hhivcome  and  chink  ofrhcwatc'r  of  life  freely. 

Anli  can  you  be  fuch  defpicable  dupes  to  the  maxims 
of  the  world,and  your  own.  wild  pail'ions,  as  to  be  of -aid 
of  comjng  into  full  iubjeffion  to-  Chriff,  left  you  fliould' 
fuffer  in' point  of  ^.-^.^v*^ ■'enjoyment?  SufFer  !  rmpoiTible, 
for  all  you  are  requiled'togive  up,  is  fordid,  felhili,  and' 
the  prOiTitution  of  yourSibuls  to  Satan.  Be  allured' 
of  all  the  grofs  falHioods;  he  majies  his  inoft  credulous- 
fools  f^valiow,  this  bears  the  palnvt"o  imagine  anyplea- 
fures  upon  ea^ith  equal  to  thofe  which  flow  from  the 
knov/iedge  and  love  of  the  Lord  Jefis  Chrijh 

Finally,  be  inUru'^ed,  ye  decent  fel f-rightcous  profef- 
fors  of  rcl'gion.  Strive  V/o  longer  to  glen n  up  fomc 
grains  of  fat isf action  from  a  good  ophuon  of  yourfelves, 
the  Vv^ork  5  youi  do,  andthe  religious  principles  you  hold. 
No  longer  tread  the  tirefome  round  of  duties,  as  a  pe- 
nance to  efcape  damnation,  and  purchafe  favor  of  God: 


<-UAP.  51?.]  /;/  all  J-;rs  lle  feme,  547 

Uncomfortable,  fcnfelef^i  fcrvicc.  Tlra;>  he  addreffes 
-iii:h  ierioTTs,  but  fedly  deceived  pciTons  •  Whcrcj'orc'do 
yefpcnd  jif^ncy  for  fk^t  icbirh  if  ?::t  brcad^  and  year  labor 
for  that  IV  hi  rh  filth  fifth  not  f 

Hearken  .ddi^c fitly  ynio  mc\  aud  cat  yc  that  ivhkh  is  goody 
and  let  ycitr  foul  dctightitfdf-infatrrfs,  Hfar,  and  your  fioid 
(hall  live^nnd  I  ^jvill  give  ypy  the  fur  e  v:crcics  cf  David  ^  i.  e. 
'Chrif,  Behold  I  have  given  him  for. a  ivliufs  "(of  my  free 
gract  and  iove)  to  the  people^  a  leader  and  commander  to  the 
people » 

Mike  Chrid  then,  the  alpha  ar.d  the  oincgn,  the  firil  and 
bil,  the  beghniing  ;^^nd  cr.d  of  all  your  religion,  and  great 
\^^ill  be  your  peace — You  ihall  delight  yourfelves  in  tlic 
Lord,  and  he  flirJl  give  you  your  hearts  defire.  Tlicn 
ycu  Hiali  fee  the  words  in  which  Mofes  deicribes  the 
^diurch  of  God  in  old  time,  are  applica^ble  in  afliil  higher 
fcnfe  to  the  body  of  Chrift,  Ms  faithful  follavv'eri:^— V/hat 
nation  is  tiiere  io  great,  who  hath  Ood  fo  nigh  unto 
thein,  as  the  Lord  our  God  is  in  all  things  that  v/e  call 
upon  hirn  for  ?  Happy  art  thou,  ()  IfraeU  who  is  like  unto 
thee,  O  people,  faved  by  the  Lord,  the-  iliield  of  thy 
Iiclp,  and  the  iword  of  thy  excellency  ;  and  thine  enc- 
iiiies  ihall  be  found  liars  unto  thee,  and  thou  iiialt  tread 
upon  their  Jiigh  places. 


p.      RATE       R, 

fuited  io  the  preceding  Subjecl, 


],LESSED  be  the  God  and  Father  of 
r^ur  Lord  J  fa  Chrif I,  v^ho  hath  bicfied  his  church  with 
all  fpirituai  ijleinngs,  in  heavcidy  things  in  Chrijl  Jefus, 
But  to  us  bclongeth  flianie  and  confuilon  of'  face,  wIk) 
fo  long  denied  the  reality  of  thefe  blcfilngs,  or  ielt  rio 
defire  lo  enjoy  thern.  VVe  have  fouglit' greedily  to  fat- 
isfy  ourfclves   with  bafe  and  fenfuai"'  dcii^his.  '  O  par- 


^.4S      Ths  Lcve  cf  Chrijl  id  hU  Churchy  &c.     [Sund.  5% 

don  our  fm  and  provocation.  Now  make  us  to  know, 
thou  art  our  fupreme  good,  and  that  the  revelation  of 
thy  truth,  peace,  and  love,  is  better  than  all  thepleafures 
of  fui— Be  not  unto  us  as  a  God  that  hidefl  thyfelf. 
Give  now  to  all  vvh  )  come  to  thee  by  Chr'iji  Jefus^  joy 
in  the  Holy  Ghoft,  as  thou  didft  to  thy  faints  of  old. 
Enable  each  to  cry  out,  1  have  trufted  in  thy  mercy,  my 
heart  fhall  rejoice  in  thy  falvation.  I  will  fmg  unto  the 
Lord,  becaufe  he  hath  dealt  bountifully  with  me.  Make 
us  exceedingly  glad  with  thy  countenance.  Let  all  that 
leek  thee  be  joyful  and  glad  in  thee  ;  let  fuch  as  love 
thy  falvation  fay,  continually,  the  Lord  be  magnified. 
Send  the  fpirit  of  adoption  into  our  hearts,  that  we  may 
cry,  Abba,  Father  ;  that  we  may  be  anxious  for  noth- 
ing, but  in  every  thing  by  prayer  and  fupplication,  with 
thankfgivingj  make  known  our  requefts  unto  thee,  that 
fo  thy  peace,  v/hich  paileth  all  underflanding,  may  rule 
in  our  hearts  through  jefus  Chrlft  our  Lord.  Fill  us 
with  aiTurance,  that  thy  eyes  are  always  over  the  right- 
eous, and  thine  ears  ever  open  to  their  prayers,  that  in 
the  midil  of  trouble  we  may  find  comfort,  and  have 
thee  for  our  exceeding  joy. 

O  Lord  and  heavenly  Father,  pity  and  deliver  from 
their  wilful  ignorance  the  multitude,  who  make  light  of 
the  feaft  thou  haft  provided  for  theirt  who  love  thee,  e- 
ven  before  they  are  received  up  into  glory.  Say  unto 
them,  O  ye  fons  of  m.en,  how  long  will  ye  blafpheme 
my  honor,  and  give  your  hearts  only  to  that  which  de- 
files, v/ounds,  and  will  deilroy  you  ;  ^O  that  they  may 
experience,  that  thy  love  gives  more  joy  than  the  full 
indulgence  of  bafe  appetites.  May  they  ponder  on  thii^ 
inefdmable  truth,  that  thou  Lord  art  a  fun  and  a  fliield, 
that  thou  giveO:  grace  and  glory,  and  no  good  thing 
doll  thou  v/ith-hold  from  them  who  lead  a  godly  life. 

May  the  Lord  Jefus  Chrifi^  and  God,  even  our  Fath- 
er, who  hath  loved  us,  and  given  us  everlafting  confoia- 
tion  and  good  hope  through  grace,  comfort  our  hearts^ 
and  eftablifli  us  in  every  good  word  and  work.  Amen, 


OFFICES  OF  DEVOTION 


F  O  R  T  H  E 


USE        OF        FAMILIES, 


AND 


FOR  PERSONS  IN  VARIOUS  CONDITIONS. 


The  following  admonition^  read  cccafionally  before  family 
worjhip^  is  very  proper  to  produce  ferioifnefs  of  ?ninJ., 
and  to  keep  up  a  godly  jealoufy^  lefi  hypocrify  and  formalin 
iy  render  this  important  duty  of  no  ufe.  It  is  neceffary  to 
prsferve  us  from  fJmmefully  contradiBing  in  our  tempers 
through  the  day^  the  prayers  we  offer  up.  This  horrid  ah- 
furdity  hath  greatly  contributed  to  banifh  family  worfloip^ 
(IS  a  pradice  of  no  benefit, 

MY  FRIEHDS  AND  FELLOW-CHRISTIANS, 

W  E,  dufi:  and  allies,  are  now  met  to 
call  upon  tlie  Lord  God  Almighty.  He  deferves  all  pof- 
fible  adoration  and  reverence.  He  alfo  ftri^lly  charges 
lis  to  take  heed  \ve  draw  not  nigh  to  him  with  our  lips, 
whilft  our  hearts  are  far  from  him.  He  affures  us,  he 
will  exalt  thofe  only  who  abafe  themf elves,  and  give 
grace  only  to  the  humble.  lip  is  alfo  of  purer  eyes  than  to 
accept  our  prayers,  unlefs  they  be  offered  up  in  depen- 
ence  upon  the  mediation  of  jefus  Chrifi  the  righteous, 
our  advocate,  and  the  propitiation  for  our  fin. 

Now,  tiierefore,  may  we  have  grace  to  lift  up  pur 
hearts  to  God  with  fmcerity,  reverence,  lowlinefs  of 
mind,  and  lively  faith  in  Chrill  \  then  fhall  we  receive 


■550  Offices  ofDevoijonfor  ihe 

whatever  v;c  afli  r.ccording  to  his  will.  With  theft 
difpoiltions,  we  fhould  at  aJl  times  delire  to  pray.  Sq 
{hall  our  wor-fhip  be  ple.ifiiig  to  God,  conrfort^Ayie  to 
ouiiclves,  ar.d  make  us  excellent  in  cur  tciLpers  to  ev- 
ery one  obout  u?. 

Family  Pi ayer for  ibe  McrniKg  cf  ihc  Lord's  Day. 

1  LL  praife  be  given  iir.tothee,  O  God^ 
:"©ur  heavenly  Father,  tor  this  holy  day,  in  Vv^hich  we  im- 
itiite  the  company  in  Heaven,  wliiiil:  v/e  afrcnible  in  thy 
courts  on  earth. 

Inftcad  of  rejecting  us  for  oiir  prid :,  and  ^vilfnl  ignor- 
ar^ce,  aT.d  forgetfnh.cis  of  thee,  thou  hnft  fet  apart  thy 
d?y,  to  teach  us  the  knowledge  of  tt;y  name,  and  of  our 
cwn  con'  iticn.  Thou  haft  ccnimardcd  us  to  rc?k^ 
publibconfeiiion  of  our  iins,  ^rd  th:y  perfect  haired  of 
tliem  ;  of  our  manifold  difobedlence,  and  ti  y  a  ria/.iDg 
forbearance  ;  of  our  depravity  an<i  perpelv  al  need  ,  df 
thv  grace.  Thou  hail  compiande4  us  t Iras  to  ab-fe 
ourielves  before  thee,  left  a  proud,  felf-fufUcient  Ipiit 
fhould  deftroy  us.  Thou  haft  commanded  us  to  ni-tke 
intercefiion  for  ail  men,  that  our  hearts  may  be  enlarged 
in  love  towards  them,  and  our  hands  ready  to  minifier 
to  their  neceiHties.  Thou  haft  fent  1  liy  \yord  unto  us 
for  reproof,  correction  and  inftrucbion  in  righteoufnefsj 
to  make  us  wife  unto  faivalion,  through  iaiih  which  is 
in  Chriji  jefus.  And  thou  haft  required  us  to  give  thee 
thanks  in  the  great  congregation,  in  order  that  our 
hearts  may  be  hiled  witli  gratitude  to  thee  for  all  thy 
benefits.  O  how  amiiable  on  thcfe  accounts,  Lord  God 
of  Hofis,  are  thy  houfcs  in  our  land !  V7e  efpecially  adore 
thy  goodncfs,  in  paftlng  over  the  provocations  and  in- 
fults  we  have  fo  often  repeated,  by  rufliing  into  thy 
lioufc,  in  pride,  hypoci  ify,  and  contempt  of  thy  falva- 
lion.  Inftead  of  cutting  us  oftin  th's  moft  dreadful  ftate, 
thou  haft  been  pleafed  to  lay  it  all  open  to  our  view. 
Therefore  we  now,  on  our  knees,  implore  of  thee  every 
difpoiition  of  heart,  which  can  m?ke  us  acceptable  worr 
lliippers.     O  our  God,  fend  forth  light  and  truth,  for- 


cibly  to  imprefs  us  with  the  great  importance  of  the- 
work  we  have  to  do.  Shield  us  from  all  diilraclions.^ 
Whilil  we  confels  our  fins,  fill  us  with  deep  felfabaic- 
liient  and  godly  forrow..  Give  us  to  afk  in  full  allbr- 
ance  of  receiving  the  things  we  need,  pardon,  righteouf- 
nefs,  and'  ftrength,  from  thy  love  in  Chriji  Jefiis,  Ac- 
company thy  oraclesyand  the  preaching  of  thy  fervants 
widi  the  pov/er  of  the  Holy  Ghoil,  that  we  may  be 
m.ore  v/ife,  and  more  diligent  to  foliov/  the  examples 
i'zt  before  us  :  that  thy  judgments  and  threatenings  a-" 
gainft  tranfgreffors  may  deter  us  from  walking  after  the 
tj.eili,  and  the  faHiion  of  this  world.  O,  that  by  hearing 
thy  gofpel,  We  may  clearly  perceive,  and  gladly  embrace 
the  great  falvation  it  proclaims,  and  be  careful  to  obferve 
and  do  whatfoever  our  Lord  commands.  And  when 
we  offer  up  our  prayers  for  all  eftates  and  conditions  of 
men,o.ive  us  to  feel  bowels  of  mercies,  and  to  beer  for 
their  fupport,  deliverance,  and  falvation,  as  fbr  our 
o\%'n. 

Thou  knoweft,  Lord  our  fad  condition  ;  that  when 
we  ^^^ould  do  good,  as  thy  holy  lav/  requires,  evil  is  pre- 
fent  with  us.  We  would  v/ait  upon  thee  without  a 
v/andering  thought,  but  our  weaknefs  and  depravity.^ 
alas  !  are  minifeft,  after  all  our'  endeavors  to  be  wholly 
taken  up  in  thy  fervice.  Arife,  O  God,  and  fave  us 
5rom  thofe  idle  thous-hts,  which  elfe  \^ill  hinder  our 
prayers  ;  and  though  we  can  have  nothing  to  rejoice  in* 
that  v#^e  do,  mi'ay  we  rejoice  in  thy  goodhefs  and  tender 
mercies,  in  the  redemption  of  our  iouls  by  the  blood  of 
Jcfus^ .  and  in  thy  exceeding  great  and  precious  prom- 
:fes. 

Thou,  Lord,  l\?St  appointed  paflors  and  teachers, 
whofe  lips  Ihould  retain  knowledge,  and  the  people  are 
to  bcv  inrtruci:ed  in  thy  law  from  their  m.outlis.  We 
pray  thee  to  giv-^  unto  them  all,  thefoiritof  wifdom.  and 
r-evelation  in  t)it  knowledge  of  Chrift,  that  they  may  be 
taught  how  to  lay,  like  able  builders,  the  true  foundation 
and  by  tlieir  preaching  may  knowledge  be  incrcaied  and 
finncrs  tu:'ncd  from  their  evil  ways.  By  th^^ir  prr/achii  g 
ma  thy  children  be  comforted  and  eftabliilied,  the  beau** 
"y  of  holinefs  and  finfulnefs  of  fin    be  eiTcdually  Il^x. 


B52  Offices  cfDenjotionfdr  ihe 

forth;  that  after dUe  improvement  of  thy  day,  houie 
and  word,  we  may  for  ever  rejoice  in  the  reft  which 
rcma-ineth  for  all  the  people  of  God,  through  Jejm 
Cbrifi  our  Lord  and  Saviour.  Amen. 


Evening  Family  Prayer  on  ihe  LorcTs  Bay 


1  HOU,  O  Lord  our  God,  art  great, 
wonderful,  and  holy.  Thou  art  exalted  far  above  all 
bleiling  and  praife  which  men  or  angels  can  offer  :  yet 
thou  hail  taught  us,  that  whoever  oifereth  thee  thanks,  he 
honoreth  thee;  Much  caufehave  we  now  to  praife  thy 
name  for  thine  ordinances,  which  we  have  this  day  ob- 
ferved.  Pardon  the  iniquity  of  our  holy  things,  ?.nd 
cieanfe  us  from  the  defilement  cleaving  to  our  beft  ler- 
vices.  Accept  our  prayers  and  praifes,  for  the  fake  and 
through  the  intercellion  of  our  great  and  merciful 
High-Frieft— For  his  fake,  O  heavenly  Father,  fulfil  all 
the  rcqueils  we  have  made  this  day  before  thee,  that 
the  benefit  VvT  gain  in  calling  upon  thy  name  together^ 
may  be  manifeft  in  our  deportm.ent,  and  felt  in  our 
hearts.  Thus  may  we  love  and  ferve  thee,  waiting  in 
]oyful  hope  for  that  hour  when  Wefliall  lee  thee  face  to 
face,  and  know  even  as  we  are  knovv^n^ 

To  thy  mercy  we  recommend  all  our  relations,  ^.nd 
all  our  friends—- ^Enlighten  their  minds,  that  they  may 
not  profane  thy  hcly  day  ;  give  them  grace  to  worfliip 
thee  in  fpirit  and  in  truth,  v/ith  the  great  congregation  ^ 
to  fpend  their  time  with  joy  in  retirement,  imd  fecrer 
prayer,  and  meditation  upon  the  m.ukitude  of  mercie* 
they  have  received  from  thy  hand. 

Yi lit,  O  Lord,  the  nations  yet  fitting  in  darknefs  and 
the  fliadow  of  death.  May  the  day-fjpring  from  on  high 
fhinc  upon  them,  to  guide  their  feet  into  the  way  of  peace, 
O  that  the  fulnefs  of  the  Gentiles  may  come  in  to  Ghrift 
and  all  Ij^ael  be  faved  ;  O  that  the  mountain  of  the 
Lord's  houfe  may  be  eftablifhed  upon  the  top  of  the 
mountains,  and  exalted  above  the  hills,  and  the  earth  be 
filled  vr4th  the  glory  of  the  Lord  ! 


XJfc  of  Fa??iiIleSi  ^S3 

We  bcfeech  thee,  O  Lord  to  put  an  end  to  all  idolatry 
snd  fiiperftition  in  the  nations  called  after  thy  name. 
Caufe  the  power  of  godlinefs  to  flouriili  in  all  thy  church- 
es. Utterly  deftroy  formality  and  hypocrify  amongft 
the  profeffors  of  thy  holy  faith,  that  there  be  no  offence 
given  to  fcoffers,  or  that  they  fliould  have  any  catife  to 
fay,  what  advantage  does  the  gofpel  of  Chriil  impart  ? 

Take  us  this  night,  O  our  God  under  the  fhadow  of 
thy  wing  ;  when  v/e  wake  may  vv'e  think  of  thee  :  and 
if  our  life  is  fpared  to  the  return  of  day,  may  we  walk 
in  the  light  ot  thy  countenance,  and  in  all  thy  command- 
ments blamelefs.  And  when  our  departure  is  at  hand, 
may  we  enjoy  a  fweet  foretafte  of  heavenly  blifs,  and 
know  that  when  we  are  removed  from  v/aiting  upon 
thee  in  the  courts  of  thy  houfe  below,  v/e  fball  with  an- 
gels and  archangels,  and  all  the  company  of  Heaven  for- 
ever laud  and  magnify  thy  name,  O  Father,  Son,  and 
Koly  Ghoft,  to  v/hom  be  afcribed  as  is  moil  due,  glory 
and  dominion  for  ever  and  ever.     Amen. 


Mornifig  Fra'jcr  for  a  Family, 


O  BLESSED  God,  who  haft  fo  loved 
the  world,  as  to  give  thine  only  begotten  Son,  to  the 
iend  that  ail  who  believe  in  him  fhould  not  periih,  but 
have  eternal  life,  mercifully  look  upon  us,  miferable 
iinners— How  ignorant  are  we  of  his  excellency,  or  our 
need  of  his  falvation  1  How  unafleded  v/ith  all  we  have 
heard  of  his  glory  !  Though  his  nam.e  is  above  every 
name  in  Heaven,  we  feel  an  horrid  backv/ardnefs,  to 
truft  our  fouls  in  his  hand,  and  little  comfort  from  what 
he  has  done,  or  promifed.  O  reveal  to  us,  by  the  Holy 
Ghoft,  the  perfon,  ofSce,  love,  and  power  of  thy  Chrifl. 
O  that  He  may  hz  no  lefs  precious  to  our  fouls  than  he 
was  to  the  faints  and  martyrs  of  old.  Thou  haft  declared 
thy  fon  ftiall  be  exsJted,  and  extolled,  and  be  very  high  ; 
may  he  be  fo  in  our  eyes  more  and  more.  Through 
faith  in  his  name,  may  we  receive  daily  the  pardon  of 
our  fins,  the  comfort  of  thy  help,  and  abound  in 
Ww 


S54  Officer  of  Devoiionfor  the 

hope  oi  the  glory  of  God.  May  the  love  of  Clnilt 
conftrain  us  to  live  to  his  honor,  by  loving  or>€ 
another.  Objecls  always  of  his  compaflion,  and  favcd 
by  the  redemption  that  is  in  him,  may  we  be  able  to  for- 
bear and  forgive,  pntting  far  from  us,  all  anger,  flrife, 
and  variance.  O  let  a  life  of  meeknefs,  quictnefs,  and 
peace  be  the  fruit  of  our  daily  woriliip — For  the  credit 
of  our  holy  profeffion,  and  that  our  very  prayers,  may 
not  be  turned,  into  hn,  make  us  v/ho  dwell  together  to 
be  of  one  mind,  and  to  build  up  each  other  in  our  holy 
faith.  By  thy  good  providence,  O  God,  oivr  heavenly 
Father,  preferve  us,  if  it  pleafe  thee,  from  ail  evil  and 
mifchief,  from  fierce  difeafe  and  torturing  pain.  In  the 
midft  of  our  profperity  may  we  (tand  prepared  for  a 
change,  O  may  we  be  able,  to  glorify  thee  in  tribulation 
and  on  a  bed  of  languilhing.  For  this  purpofe  efta bliih  us 
ftill  more  in  Chrlft  Jefu&j  ieal  us  unto  the  day  of  redemp- 
tion, and  give  us  in  our  hearts  the  earneft  of  thy  fpiritv 

To  all  our  near  relationaandkiad  friends,  be  merciful 
and  gracious,  O  Lord  our  God.  May  they  be  led  to 
give  a  deep  attention  to  the  care  of  their  fouls,  and  over- 
come by  faith  rn  Ch?ii1:,  this  prefent  evil  world.  Be  a 
God  unto  them,  and  a  guide  all  their  days  upon  earthy 
and  after  death  may  they  be  received  up  into  glory. 

Mike  the  nation  to  which  we  belong^a  people,  fearing: 
thy  name.  Enable  thy  fervant,  George  our  King,  to 
reign  over  us  in  righteoufnefs.  Blefs  all  the  royal  fami- 
ly,, and  all  who  are  put  in  authority  over  us.  Viht 
comfort,  and  d'elivcr  all  who  are  in  grievous  afflidion, 
or  oppreiTed  with  poverty  ;  love  our  enemies,  blefs  them 
who  curfe  us,  do  good  to  them  who  hate  us,  and  enable 
us  to  do  the  fame. 

Accept  our  praifc:^  for  thy  perpetual"  goodncfs  to  us 
ever  lince  we  were  born,  for  our  fieep  by  night,  for  the 
pleaiant  return  of  light  and  day,  for  the  uie  of  reafon, 
and  the  means  of  grace,  and  above  all  for  thy  chief 
mercy,  Chrijh  ye/us.  With  all  that  is  w^ithin  us  we  would 
blef^  thy  name  for  this  unfoeakable  orift,  afcribin<;r  to  him 
with  thyfelf  and  the  Holy  Ghoft,  all  honor  and  praife, 
might,  majeuY,  and  dominion,  world  without  endl 
Amen. 

Our  Fatlier  which  art  in  heaven,  &c. 


VJfe  ofFamlUcu  3^^ 


E*oening  Prayer  for  a  i  amity 


liOLY  and  evcr-bicHed  Lord  God, 
thou  Iiafi:  made  all  things,  and  order eit  all  things,  by 
thine  unerring  wifdom.  Thou  filkft  hea\en  and  earth 
with  thy  prefence  and  from  thee  proceedeth  every  good 
and  perfect  gift. 

We,  miierable  finners,  defirc  now  to  approach  thee 
with  a  contrite  fpirit,  confefFmg  our  vllcnefs.  We  have 
been  fall  of  pride  and  hypocriiy  in  thy  light,  and  to- 
wards men-— We  have  been  all  alive  to  the  things  of  the 
world,  but  utterly-  indiiterent  to  thy  caufe  and  glory. 
Long  did  we  fland  out  againft  every  call  to  repentance^ 
and  often  have  v/c  linned  wilfully.  We  have  fct  at 
nought  thy  threatenings  and  promifej:,  and  hardened 
our  hearts  under  thy  chaftifements.  We  are  not  able 
to  reckon  up  all  our  lins,  nor  the  circuniHances  which 
have  made  them  exceedingly  iinful.  Humble  us,  we  be- 
ieech  thee,  by  placing  before  us  all  the  deteftablc  qualities 
chargeable  upon  us  in  every  a(5f  of  difo]:edience.  O 
make  us  perceive  clearly,  how  unjuil  and  daring,  how 
rebellious  and  ungrateiul,  vv^e  have  been  in  cafting  thy 
words  behind  us — ^Give  us  to  know  there  is  no  remif- 
fion  of  our  nns,  but  throudi  faith  in  the  blood  of  th-\' 
Son  ;  by  his  blood  may  we  know  v/e  are  juialicd  and 
have  peace  with  thee, 

Vouchiafe,  O  God,  to  turn  us  fi*ain  all  iniquity. 
Create  us  again  after  thy  own  ima^e,  that  we  may 
live  to  thy  praife.  May  it  be  the  continual  dei'lre  of  our 
fouls  to^  obey  and  ferve  thee,  and  miay  life  be  valued 
principally  by  us,  as  an  opportunity  of  doing  thy  will, 
and  keepins:  thv  comm.anJments  before  men,  that  tlicy 
may  fee  our  good  works,  and  be  led  to  glorify  thee  our 
heavenly  Father. 

Bring  to  our  remembrance  that  folcmn  account  we 
rauft  give,  wh^a  the  throne  fiiall  be  fet;  and  the  bool:s 


S36  Offices  of  Devotion  for  the 

be  opened.  May  we,  Dv  fairh  in  Chrift,  and  knowl- 
edge of  his  glory,  be  ready  f of  his  appearance.  In  that 
great  day  may  we  triumph  with  ?li  his  Saints,  faying, 
Lo  this  is  our  God,  we  have  waited  for  him,  and  he  v<  ill 
fave  us.  This  is  the  Lord,  ws  v/ili  be  glad  and  rejoice 
in  his  falvation. 

To  thy  merciful  protedion,  O  God,  we  humbly  com. 
mend  ourfelves  this  night.  Defend  cur  perfons,  our 
dwelling,  and  our  pnfTeffions.  Give  us,  if  it  pleafe  thee, 
refreihixig  lleep,  that  with  itrength  of  body  and  vigor 
of  mind,' we  may  ferve  thee,  and  at  laft  be  admitted  into, 
that  world,  where  there  is  no  night  or  ileep,  where  u^e 
iliall  receive  the  end  of  our  faith,  even  the  falvation  of 
our  fouls,  through  Jcfus  Chrift  pur  Lord,  in  dependence 
opon  whofe  righteoufnefs  and  everlafting  interceiiion, 
we  offer  up  unto  thee  this  our  family-woriliip,  ccnclud- 
ing  as  he  hath  taught  us  to  pray. 

O  our  Father,  c:c» 


Prayer  to  he  vfed  before  partaking  of  the  Lord's  Supper » 

In  obedience  to  thy  command,  my  Sav- 
iour and  my  God,  I  now  conie  to  eat  of  that'  bread 
and  drink  of  that  cup,  which  is  deilgned  to  fet  thee 
forth  manifeftly  crucified  before  our  eyes.  O  teach  me 
that  Tmay  come  with  kncvviedge  of  the  nature  and  infi- 
nite value  of  thy  facrifice.  May  I  feel  my  poverty  arxl 
defilement^  and  draw  nigh  with  a  true  heart,  utterly  re- 
jecting every  other  way  of  falvation,  men  naturally  trull 
in,  and  placing  all  my  hope  on  thy  blood  to  cleanfe  me 
from  all  unrip'hteoufnefs — I  would  come  with  unfeio-ned 
love,  defigning  to  miake  a  full  furrender  of  myfelf  to  thee 
thou  Lord  over  all  and  head  of  the  cliurch.  f»hou  waft 
pleafed  to  forgive  the  v/oman  who  was  an  infamous  fm- 
ner,  and  bid  her  go  in  peace.  Thou  didft  declare  the 
publican  juillfied.  Thou  didft  put  away  the  iin  of  Peter ^ 
\A\o  denied  thee  with  oaths  and  curies.  Thou  didft 
take  up  the  crucified  thief  immediately  into  glory,  upon 
turning  to  thee  for  mercy.  Blefs  ine  alfo,  O  my  Lord  '; 
forgive  my  traxifgrcilions  as  thou  didil  theirs,     In 


thiS 


life  cf  FamUtes.  557 

fc"^.^  lift  up  the  light  of  thy  countenance  upon  me,  that 
I  may  know  that  I  am  juftified  by  thy  blood,  and  (hail 
be  certainly  preierved  and  laved  by  thy  life  in  the  pref- 
encc  of  God  for  thy  church.  When  the  outward  and 
yiiible  ligns  of  thy  meritorious  death,  are  put  into  my 
kands,  may  I  by  a  true  faith  eat  thy  fiefn  and  drink 
thy  blood,  fo  as  to  fmcl  it  meat  indeed  and  drink  indeed 
unto  my  foul,  fo  that  I  may  dwell  in  thee,  and  thou  in 
me,  that  I  may  know  I  have  eternal  life  and  that  thou 
wilt  raife  vaz  up  at  the  lall  day. 

May  thy  love  for  our  fouls,  Wronger  than  death,  u- 
Tiite  us  all  in  love  to  each  other,  as  members  alike  of  thy 
body,  the  church.  Whilii  v/e  are  all  looking  upon  thee, 
the  ]uil  fuiferin^  for  us  uniufc,  may*  every  angry  and 
felfiili  pafilorA  die  away.  May  brotherly  love  reign  iu 
our  hearts,  and  be  continually  exercifcd  v/ith  delight  a- 
mongft  U3  all.  And  all  the  time  1  fojourn  in  the  iielh, 
give  me  by  the  power  of  thy  grace,  to  keep  the  feafc  up- 
on thee  our  pafibver  facriiiced  for  us,  not  with  the  leav- 
en of  malice  and  wickedne£;,  but  with  the  unleavened 
bread  of  iincerity  and  truth.  Grant  thefe  requefts  for 
the  glory  of  thy  great  name.    Anien. 


A  Prayer  proper  for  P  erf 071  s  under  great  Dijficvli'ies.  and 
wb^n  ajdlrs  of  great  imporiance   arc  infnfpenec, 

O  I^ord,  thou  God  of  v/ifdom  and  of 
might,  v/ho  hafi  mcft  gracioully  commanded  us,  poor 
fcort-fighted,  creatures  to  commit  our  works  unto  thee 
and  promifed  that  our  thoughts  f hall  be  eilabliihed  ;  to 
call  all  cur  care  upon  thee,  afluring  us  thou  careii  for 
us  ;  merdfaily  receive  our  prayer  v/hicli  Vv'e  now  make 
unto  thee.  So  perplexing  are  our  affairs,  fo  doubtful 
and  wavering  our  minds  v/hat  courfe  to  take,  and  by 
what  method  to  extricate  ourielvcs  out  gf  o^ir  diiUcul- 
ties,  that  our  eyesa.re  fixed  upon  thee  as  our  .only  coun- 
fcllor.  TeacU  us,  we  belcech  thee,  what.we  ought!  to  do, 
and  enable  us  to  choofe  v/l'at  upon  the  vdiole  will  n-sofl 
/conduce  to  thy  glory  and  our  good.  All  things,  wc  kriow 


S5S  Offices  cfDcoDtionfor  the 

in  heathen  and  earth,  are  ordered  and  governed  by  tliee^ 
according  to  the  counfcl  of  thy  own  will,  and  by  a  fpe- 
cial  providence  thou  makefc  all  things  v.^ork  together  for 
good  to  them  that  love  thee.  Endue  our.  louls  v/ith 
this  grace  of  love  to  thee,  through  a  knowledge  of  Chriji 
yefus^  that  we  mayrepofe  ourfelves  in  thee,  and  wait 
without  anxiety  of  mind  the  event  of  the  matter  v/e 
have  in  hand.  If  the  iilue  is  profperous  to  us  with  ref- 
ped  to  this  world,  give  us  grace  to  afcribc  our  fucccfs 
wholly  to  thy  undeferved  mercy,  and  to  retain  a  grateful 
fence  of  it  all  the  days  of  our  life.  But  if  it  feemeth  good 
to  thee  to  turn  our  prefent  fufpence  into  certain  adver- 
fity,  and  bring  upon  us  the  thing  we  fear,  O  grant  us, 
fulHcient  fhrength  to  behave  aright  under  thy  corrections 
In  our  r:fiH<^ion  may  we  put  our  whole  truft  in  thy  mer- 
cy ;  and  fo  exercife  ourfelves  in  fubmiilion  and  humility, 
in  faith  and  patience,  that  the  profperity  of  our  fouls  may 
be  promoted  by  the  continuance  or  weight  of  our  trou-. 
bles  ;  and  we  may  be  finally  able  to  fay,  Thou,  O  God, 
of  very  faithfulnefs,  hath  caufed  us  to  be  afflicred.  Hear 
lis,  O  thou  God  of  peace,  patience,  and  confolation,  v^hofe. 
kingdom  rulcth  over  all,  and  whofe  dominion  is  from, 
generation  to  generation,  world  without  end,     /umen,. 


A  Prayer  when  wide^  the  Prejfure  offcn:€  heavy  a^lcikn^ 

O  THOU  mofl  holy  and  righteous  God, 
who  orderefl:  all  things  in  heaven  and  in  earth,  and  with^ 
the  greatefl  tendcrnefs  doft  hear  the  cries  of  all  who  put 
their  truft  in  thee,  through  Jcfus  Cbri/i  ;  I  believe,  Lord 
help  my  unbelief,  that  in  wiidom,  m.ercy,  and  hoiinefs,. 
thou  doft  appoint  unto  me,  every  circumfUnce  of  my 
condition.  1  deiire  to  look  through  all  fccond  cauies  to 
thee,  OLord  God,  who  makeft  them  merely  inftruments 
to  do  thy  will,  and  execute  thy  purpofe  refpecling  the 
rhiidren  of  men.  O  thou  iniinitciy  wile  and  gracious 
Governor  of  the  world,  often  have  I  iaid.i  ty  ivill  be  donc.^ 
But  now  thou  art  pleafed  to  aiHicl  me,  I  find  my  nature 
ready  to  llirinkbackj  ^id  to  be  clamproys  or  fretfuj  un^ 


Vfe   cf  Rmilies.  S^§ 

tier  the  facred  but  painful  crofs.  What  I  li^Ve  often  fo^ 
folcmnly  repeated,  I  am  flrongly  tempted  to  unfay  ;  and 
to  wiili  my  own  will,  not  thine,  was  to  take  place.  Make 
fpeed,  O  God  of  my  falvation,  and  help  me  to  deny  my- 
felf,  to  bow  down  in  free  and  full  fubmiilion  to  thy  ap- 
pointment of  my  condition.  Bring  powerfully  to  my 
remembrance,  I  befeech  thee,  what  my  moiJth  hath  fo 
often  declared  in  thy  prefence,  that  I  have  deferved  all 
the  plagues  wTitten  in  the  book  of  thy  law  :  and  that  if: 
Is  mere  mercy  and  rich  grace  which  have  kept  me  from 
the  wages  due  to  my  (in,  from  weepin;%  and  wailing, 
and  gnaihing  of  teeth  in  torment.  Whilft  thou  art. 
therefore  fmiting  me,  O  thou  righteous  Judge  of  all  the 
earth,  give  me  an  heart  unfcignedly  to  adore  thy  mercy,- 
that  initead  of  the  fcourge  with  which  I  am  now  cor  • 
reeled  for  my  profit,  thou  haft  not  long  fmce  given  a 
commifiion  to  the  fvvord  of  vengeance  to  do  all  its  dread- 
ful work  upon  me.  O  fill  my  foul  with  a  perfect  acqui* 
efcence  under  this  afHi6llon,  by  convincing  mc  that  thou 
and  thou  alone,  O  God,  knoweft  what  manner  of  cor- 
rection I  need.  Thy  eye  difcovers  the  folly,  the  per- 
verfenefs  and  many  fmful  diforders  of  my  foul,  and  canil 
alone  adapt  a  remedy  to  the  difeafe.  O  that  I  might  ob- 
tain grace,  therefore,  to  remain  in  meek  fubjeclion  to  the 
Father  of  fpirits,  and  to  bear  the  ftroke  of  thy  hand,  not 
merely  becaufe  none  can  oppofe  thy  will,  but  becaufe 
the  flroke  is  given  to  heal  and  blefs.  Take  away 
from  me  all  thoughts  that  are  without  underftanding, 
and  fo  bufy  to  prefs  into  my  mind,  railing  objections 
againft  this  particular  way  in  which  I  am  tried.  Make 
me  to  believe  it  is  the  very  affliction  proper  for  the 
particular  flate  of  my  foul.  And,  in  the  midfl  of  my 
troubles,  let  thy  comforts,  O  Lord,  refrefh  my  lieart.^ 
and  relieve  the  wearinefs  and  pains  of  nature,  by 
the  fupernaturalfupports  of  thy  grace  and  fplrit.  Thy 
mercies  are  not  retrained,  neither  is  thy  hand  waxed 
fliort  ;  what  thou  haft  done  for  thoufands  of  the  fons 
and  daughters  of  aflliclion,  do  for  me,  even  for  me,  O 
my  God.  If  my  heart  be  lef^  tender,  lefs  fenfible,  thou 
canft  cure  that  evil,  and  make  my  prefent  affliction  the 
means  of  curing  it.     Thus,  O  Lord,  let  it  be  ;   and   at 


^60  Offices  of  JDevGiionfor  the 

length  111  thy  due  time,  and  in  the  way  which  tho^i 
ihalt  choofe,  fend  forth  deliverance  for  me,  and  Ihew  ni-c 
thy  marvellous  loving-kindnefs  ;  for  I  well  know  ho'vV 
dark  focver  this  night  of  afiiiclion  feem.,  if  thou  faye/il. 
Let  there  be  light,  there  iliall  be  light*  O  let  me  patiet  it- 
ly  v/ait  and  quietly  liope,  till  that  time  of  mercy  con  le. 
Let  me  be  much  more  concerned  to  have  m.y  afliic^i  on 
fanclified  than  removed.  Number  m.e,  O  Lord,  amoi^  igft 
the  happy  perfons  whom  v%^hilft  thou  chaftcneft,  t  hou 
teachelt  out  of  tliy  law.  Shew  me,  I  befeech  t  hee^ 
wherefore  thoU  contended:  with  me;  and'whilft}.  am 
paiGng  through  the  furnace  of  aSlicclon,  O  let  it  j:  ;urge 
away  my  drofs,  and  take  away  all  my  iniquity.  In  thy 
prefence,  and  under-  the '  fupporf.s  of  thy  graccj  I  can 
bear  any  thing,  and  am  willing  to  bear,  if  I  may  grow 
more  conformable  to  thy  will,  and  more  largely  partake 
of  thy  holinefs.  As  my  fooiifli  heart  is  ready  to  grow 
fond  of  this  earth,  O  let  the  di£..ppointments  an  d  aSic- 
tions  I  meet  with  in  it,  loofcn  iriy  affeciions  anci  put  an 
end  to  all  my  fmful  attachments  to  any  thin'g  below. 
O  teach  my  foul  to  receive  ever  f  trouble  a^;  a  call  to 
ceafe  from  expecting  any  thing  ivc^w  the  creg.ture,  and 
to  be  preparing  for  that  hour  whi.ch  ihall  put  an  end  to 
all  the  forrows  and  trials  of  the;  righteous,  and  give 
them  an  entrance  into  the  everlall:ing  kingdc5m  through 
the  blood  of  the  Lamb,  in  v/hich.  they  waib.  their  robes 
v4iite.  O  Lord,  hear  ;  O  Lord,  perform  and  do  ;  de- 
fer not,  1  befeech  thee,  left  my  fpirit  faint  before  thee, 
and  the  flefa  which  thou  haft  -i  iiade.     Amen. 


A  Frayer  before  a  'Journey^  for  a  f  erf  on  ijoho  Is  io  travel  by 

bimfe.  If, 


1  HINE  is  th<  e  power,  O  Lord,  and  the 
dominion  in  all  places  ;  both  at  home  and  abroad  all  our 
iafety  ftandeth  in  thy  protection  and  mercy",  to 
thee  therefore  do  I  now  direc  t  my  prayer,  called  by  my 
neceilary  bufmefs  from  my  o  -wn  habitation.  Many,  I 
know,  and  pecuUar  are  the  dangers,  both  with  refnecl 


tffe  of  families*  56 i 

to  body  and  foul,  to  which  travellers  are  expofed :  and 
by  his  own  ftrength  or  wifdom  no  man  is  able  to  ajfoid 
therri.  Compals  me  therefore  about  with  thy  favor,  O 
God,  as  with  afliield  ;  guard  both  my  perfon  and  prop^ 
cr.ty  from  the  fons  of  violence  and  blood  ;  preferve  my 
body  in  health  and  ftrength  ;  and  as  I  fhall  be  m.uch  a- 
lone  by  the  way,  grant  that  I  may  refled  and  confider 
much  on  thy  truth,  thy  grace,  and  falvation,  and  be  able 
to  fay,  I  am  not  alone,  but  the  Father,  Son,  and  Spirit, 
by  their  facred  influences,  are  with  rtie.  Whatevcr 
company  I  come  into,  preferve  me  from  complying  with 
any  foiicitations  to  fm,  and  from  being  at  ail  conformed 
to  the  manners  of  the  profane.  Endue  me  with  knowl- 
edge and  dlfcretion  that  I  may  not,  without  caufe, 
make  myfelF  a  derifion  to  the  ungodly  ;  nor  for  fear  of 
the  faces  of  men,  do  or  fay  any  thing  to  wound  my 
confcience,  to  grieve  thy  Spirit,  and  to  lead  the  carelefs 
to  think  I  am  of  the  fame  difpofition  with  themfelves. 

Clcanfe  the  thoughts  of  my  heart  by  the  infpiration 
of  thy  holy  Spirit.  Suffer  me  not  to  look  upon  a  wo- 
man with  a  luftful  defire.  Let  no  prefumption  on  the 
advantage  of  being  unknown  in  any  place  where  I  conie, 
feduce  m.e  to  acl  in  a  manner  I  fliould  be  afhamed  of  a- 
mongft  my  friends  and  neighbors.  Whatever  bufmefs 
I  have  to  tranfact,  give  me  grace,  O  God,  to  do  it  with 
all  good  confcience,  abhorring  deceit,  fraud,  and  lymg. 

For  all  thefe  mercies  I  make  my  prayer  unto  thee,  the 
God  of  my  life,  and  in  faith  I  commend  myfelf  into 
thy  hands,  befeeching  thee  that  no  evil  may  befal  me. 
Neverthelefs,  if  it  be  thy  pleafure  to  appoint  unto  me 
in  this  my  journey  fome  difafter,  either  of  falling  a- 
mong  thieves  who  fliall  rob  me,  or  breaking  of  a  limb^ 
or  to  vifit  me  with  fickneis  ;  give  me,  I  befeech  thee, 
patience,  faith,  and  comfort  in  the  niidft  of  my  trouble, 
and  full  alTurance  that  all  things  Ihall  work  together  for 
good  to  them  that  love  thee.  And  after  all  my  travels 
here,  bring  me,  O  my  heavenly  Fatlicr,  at  laft  to  thy 
holy  hill,  through  the  grcatnefs  of  thy  mercy  to  me  in 
thy  dear  Son  and  my  only  Saviour  Jefus  Cbriji,  Amen. 


Xx 


62  Offices  s^  Deletion  for  thg- 

^  A  Thank/Diving  after  afafe  Journey. 


O  My  mofc  meixiful  and  gracious  G.cdj,. 
r  defire  to  take  this  nrf:  opportunity  of  returning  to  thee 
my  moll  hearty  thanks  i^r  this  freili  inftance  ofthy  love 
to  mc,  manifefted  through  my  whole  journey.  Thou 
haft  prefcrved  ,me  from  every  peril  and  fl^d  accident  to 
which  1  was  expoied.  Thou  haii;  furrounded  me  with 
bicliirigs  on  every  ficie.  I  might  now  have  been  groan- 
ing under  tlie  pain  of  broken  bones,  of  bruifed  limbs,  or 
other  terrible  diallers  ;  yea  I  might  fuddenly  diave  becil 
dafhcd  in  pieces  on  the  ground,  or  periflied  far  from  all 
help,  and  my  friends  and  family  been  ihocked  vvith  the 
doleful  tidlno-s,  'But  imlead  of  thefe  miferies  ihou  hall 
kept  me  in  fafety  :  thou  haft  brought  me  to  fee  my 
habitation  in  pe:r.ce  and  all  things  here  in  profperity. 
Every  day  thy  mercy  and  gpodnels,  O  Lord,  did  prevent- 
and  follow  me.  O  Iiov/  unwearied  is  thy  bounty  to- 
wards fuch  polluted,  and  depraved  creatures  as  we  are  ! 
And  now.grant,  I  befeerh  thee,  that  the  ienit  of  thy  love 
to  me  may  create  in  me  fuch  love  for  thy  name,  and  for 
whatfoever  tliou  dolt  command,  that  1  m.ay  cheerfully 
2 ndf with  full  purpofe  of  heart  devote  myfelf  to  thy  fer- 
vice,  and  ferve  thee  with  all  my  ftrengtii.  Grant  me 
both  this  andeverv  other  bleiling  I  necci,.for  the  fake  of 
■*fcfus  Chrijt.    "Am'cn.. 


A  Prayer  for  a  fa?nil\'^  ivhcn  any  Member  of  it  is  ft  ck.  prof/-- 
er  for  ^Morning  or  Evening* 


O  Thou  infinitely  great  and  glorious 
God^  thou  kiileli  and  makeft  alive.  Thou  woundeft 
and  thy  hands  make  whole  ;  thou  bringeft  down  to  the 
grave,  and  bringeft  back  again.  I'hou  deft  according: 
t6  thy  will  in  tlie  armies  of  heaven,  and  among  the  in- 
habitahts  of  the  earth  j  and  none  can  ftay  thine  hand  or 


XTfe  o/RwiiIies.  ^63 

Kty  unto  thee;-What  doft  thou  ?  yet  righteous  art  thOu 
in  all  thy  ways,  and  lioly  in  all  thy  ^v()rks.     Even  whcni 
•thou  afiliclefr  and  caulcil  t^-ouble   and  hcavinefs  to   fall 
upon  us,  it  is  tliat  we  may  learn  rightcoulhefs  from  thy 
judgments,    and   receive  profit  from    thy    correction. 
Wherefore,  though  thou  halt   new   vilited  our   houfe 
witli  licknefs,  and  art  calling  us  to    humiiia>tion  for  our 
fins,  yet  wc  would  filll  fpeak  good  of  thy  naiiiic,   and 
love  and  blefs  thee.     We  deare  at  this  feafon  to  remem- 
ber all  the  paft  mercies  with  which  thou  hail  been  pleafed 
to  blefs  us  and  our  houfliold,  God  forbid,  that  our  pref- 
ent  grief  fhould  make  us  unmindfal  of  the  conilant  ben- 
efits we  have  enjoyed.  Hov^  long  has  each  of  our  family 
laid  down  and  rifen  up,  gone  out  and  come  in  in  healtii 
itrength,  and  peace  I  How  long  has  the  candle  of  the 
i.ord  Clone  upon  us  v/jthout    intermifiion  ?  For   tliefe 
multiplied  favors,  bleffed,  O  Lord,  be  thy  good  and  holy 
name  ;  fmce  the  fmalleft  of  benefits  is  more  than  Ave  de- 
ferve,  and  the  Hiarpeil  affiiclion,  lefs.     For  to  us,  on  ac- 
count of  our  tranfgreffions,  is  moil  juftly    due  indigna- 
tion and  wrath.,  tribulation   and   anguifh.      Wherefore 
then  ^lould  living  men  complain,  men  and  tranfgreffors, 
for  the  pumfliment  of  their  fms  ?    Slrall  we   receive  fo 
much  good  at  the  hand  of  the  Lord,  and  (hall  \^'e  not 
receive  evil ;  patiently  and  contentedly  receive  evil  alfo? 
This  temper  we  know,  O  Lord,  is  our  bounden  duty  ; 
*  O  form  it  in  us.     And  as  in  great  co^^pafiion  to  us,  thou 
hall  opened  a  way  of  relief  for  ri3  under    every  trouble,^ 
by  directing,  comimanding,  and  encouraging  us  in  all  our 
atliicllons  to  pour  out  our  complaints  unto  thee,  and  tell 
thee  of  all  we  fear  and  feel ;  to  thee,  O  Father  of  mer- 
cies, do  we  make  our  fupplication  at  this  time.     O  Lord, 
be  not  fiir  from  us.     In  entire  fubmiilion  to  thy  moft 
wife  and  lioly  will,  do  we  now  earneitly   pretv  for    that 
perfon  whofe  ficknefs  fills  us  with  fo  much  concern.    O 
look  upon  hira  (or  her)  in  his  low  eftate  ;  fuRer  not,  we 
befeech  thee,  his  diforder  to  proceed,    and  let   not  t2iis 
licknefs  be  unto  death,  but  for  the  manifeftation   of  thy 
grace  towards  us  all.     Hiou  knowefl.  Lord;,  his  frame  ; 
lay  no  more  upon  him  than  thou    v  ilt   enable    him    to 
bear  with  patience  andquictnei:-  of  mJnd.     .And,  O  thou 


S64  Offices  cf  Devotion  for  ihe 

great  pliyfician,  without  whom  all  others  arc  of"  wo  val. 
ue,  do  thou  direct  to  the  mcfl  proper  medicines,  and 
blefs  the  art  of  healing  to  his  body,  and  our  great  com- 
fort. In  thy  due  time  reilore  thy  fervant  to  health  and 
itrength  again ^  that  he  may  have  a  longer  day  of  grace 
and  falvation,  prove  m.ore  ufeful,  and  do  more  good  \ 
in  his  {generation.  In  the  mean  time^  however  thou 
ihalt  think  £t  to  difpofe  cf  him,  O  fluidify  unto  him 
this  afflicdon  ;  work  in  him  deep  humiliation  for  his  '| 
fin  ;  blefs  him  with  repentance  unto  life  ;  enable  him  by 
faith  to  behold  the  Lamb  of  God,  and  to  truH  in  the 
fountain  opened  in  his  blood  for  the  remiffion  of  m\^ 
that,  being  juflified  through  faith,  he  may  have  peace 
with  God  through  Jefus  Cbriji  our  Lord.  Make  all  his 
hodi  in  his  ficknefsjand  let  patience  have  its  perfect  work 
in  his  foul.  Raife  him.  up  to  praife  thy  name,  to  pay 
thofe  vov^s  he  makes  in  trouble  before  the  affembly  cf 
thy  faints,  and  to  walk  in  newnefs  of  life.  But  if  thou 
doii  not  fee  fit  to  fpare  thy  fervant,  v/hom  we  are  now 
rememibering  before  thee,  O  prepare  every  one  of  this 
fam^ily,  according  to  cur  feverai  relations,  for  the  awful  .  I 
ftroke.  With  refpect  to  himfelf^  if  the  time  of  his  de-  * 
parture  draweth  nigh,  O  let  his  heart  be  comforted  by 
thy  promifes  in  Chriil,  and  tafte  that  thou  art  graciouii 
unto  him.  May  his  foul  be  fafe  and  happy  at  the  hour 
of  death  ;  and  in  the  great  day  of  the  Lord  Jefas  Cbrijt 
may  he  be  found  amxongft  thofe  who  died  in  him. 

And  help  us  all,  who  are  now^  in  health  to  imiprove 
this  loud  and  folemn  call  to  prepare  for  our   own  iick- 
Befs  and  deceafe.     Let  us  not  abufe  our  bodily  ftrength 
to  encourage  ourfelres  in  iinful  fecurity  and  impeni-      j 
tence.     Give  us  always  to  be  ready,  by  performing  tlie      \ 
will  of  our  Lord,  that  whenfoever  he  fhall  come,  we 
may  be  found  of  him  in  peace  and  enter  into  his  joy  : 
that  whenever  our  health  is  turned  into  ficknefs,  and  our 
ftrength  into  weaknefs,  and  our  cafe  into  fliarp  pain, 
v/e  may  not  be  caft  down  or  perplexed,     but  feel  in       , 
our  fouls  thofe  fupports  and  confolations,  w^hich  the      \ 
world  cannot  give,  nor  death  itfcif  take  away. 


Ufe  of  Famines.  565 

Hear  us,  O  Lord  our  God,  in  thefe  our  humble  re- 
quefts  :  forgive  us  our  fuis  ;  and  accept  our  perfons  and 
our  fervices  through  Jcfus  Ckrijl  our  Lord.     Amen, 


A  Family  Thanhfgii)ing  for  the  Recovery  of  a  fick  Member 

thereof 


B^lOST  gracious  and  holy,  good  and 
merciful  God  1  we  have  heard,  we  have  feen,  v/e  have 
experienced  thy  love.-  BlefTed,  for  ever  bleifed,  be  thy 
name,  that  inilcad  of  being  known  lb  us  by  the  judg- 
ments our  iins  have  deferved,  thou  art  manifeited  to  us 
as  a  God  willing  to  forgive  all  our  iniquities.  Thou 
haft  delivered  our  eyes  from  tears  and  our  hearts  from 
anguifh.  Thy  lervant,  whom  thou  haft  lately  aiHi6ced, 
is  now  a  monument  of  thy  fparing  mercy.  Thou  haft 
chaftened  and  corrected  him  (or  her)  but  thou,  haft  noj: 
delivered  him  over  unto  death:  Thou,  Lord,  haft  turn- 
ed our  mourning  into  joy,  and  our  fears  into  fongs  of 
praife, 

O  may  this  thy  fcrvant  whom  thou  haft  fpared,  love 
thee  more,  and  Vv-alk  more  exactly  before  thee  in  the  land 
of  the  living.  We  beieech  thee  perfecl  all  that  concerns 
his  recovery  :  and  grant  that  this  gracious  interpohtion 
may  properly  affef't  both  him  and  every  one  of  us  in  this 
family.  From  hence  forth  may  we  all  more  entirely  de- 
pend upon  thee  for  the  continuance  and  prefervation  of 
our  deareft  earthly  comforts  :  may  v/e  coniider  them  as 
thy  free  gifts,  O  Lord,  and  know  that  thou  alone  mak- 
eft  every  earthly  blefiing  be  to  us  what  it  is.  And  give 
us  grace  fo  to  ufe  and  enjoy  all  our  temporal  comforts, 
as  thofe  who  knov/  the  faftiion  of  this  world  pafteth  a- 
v/ay.  Grant  we  may  learn  from  this  late  affliclion  in 
our  family,  to  Hve  more  hke  perfons  who  are  foon  to  be 
•Separated  by  death,  and  to  give  all  diligence  to  grow  rich 
towards  God  that  we  may  be  better  prepared  for  a  breach 
in  our  family  v/henever  it  fhall  come.  And  whomfoev- 
er  of  us,  O  God,  thou  flialt  be  pleafed  to  call  away  firft, 
may  we  be  ready  to  obey  the  fummons  j  and,  though 


pes  OJices  of  Dcvoimrfor  the 

parted  for  a  feafon  here,  be  joined  again  in  heaven,  and  be 
ail  of  us  for  ever  wnxh.  the  Lord  and  wirh  one  another. 

Tiiat  we  may  none  of  us  fall  fliort  of  lo  glorious  .an 
end,  O  grant  us  a  clear  knowledge  of  the  excellency  of 
our  God,  and  a  firmer  dependence  upon  the  word  o£  thy 
grace.  Grant  us  a  ftr-onger  love  to  the  Lord  Jefits  Chriji 
-csA  a  greater  refemblance  of  him  :  that  each  of  us  in 
cur  particular  ftation  may  be  zealous  for  God  full  of 
mercy  and  jailice  towards  men,  and  polTefs  every  tem- 
per whereby  God  can  be  glorified  in  us. 

Fill  oar  minds  with  a  more  chearful  and  lively  fenf^ 
of  our  oblip;ations  to  thee,  elpecially  for  thib  late  addi- 
tional mercy  ;  v/rite  it,  we  befeech  thee,  on  our  hearty 
fo  that  no  temptation  from  without,  or  corruption  from 
wilhin,  may  make  us  ever  aft  as  if  v/e  forgot  it. 

And  now,  O  Lord,  we  again  prefent  both  ourfelves  and 
family,  all  we  have  ^nd  allv.e  are,  a  lively  facrifice  unto 
thee  for  all  our  remaining  days.  Be  with  us  when  we 
are  paillng  through  the  valley  of  the  fliadow  cf  death  : 
m^ay  we  then  fear  no  evil,  nor  L'ave  caule  to  fear  any, 
Guard  us  through  the  glccmy  paffage,  and  bring  us  fat'ip 
to  thine  eternal  kingdom  and  glory.  We  humbly  a& 
all  thefe  bleffings,  though  utterly  unworthy  ourfelves  of 
any  notice,  in  the  name  of  Jefiis  Chrlft  our  Lord,  who 
ever  lives  to  make  interceilion  for  us.     Amen. 


A  Frayer  for  one  convinced  of  Situ 


m^ 


VjrOD,  be  merciful  to  me  a  fmner,  a  {i 
ner  beyond  exprcilion  !  Howfhall  I  lift  up  mine  eyes  to- 
wards thee,  O  thou  moft  holy,  or  take  thy  n^.me  withiit 
rny  polluted  iips  !  O  Lord,  thou  needeft  not  my  confe*^ 
iion  to  inform  thee,  for  thine  eye  hath  been  ever  upon 
my  path  ;  and  of  the  things  that  have  come  into  my 
mind,  thou  haft  known  every  one  of  them.  The  vanir 
ty  of  my  childhood,  the  folly  of  m.y  youth,  the  obilina- 
cy  and  rebellion  ofnly  riper  years,  are  all  written  in  thy 
book.     Alas  !  thou  knoweft  I  w\as  conceived  in  fin,  and 


life  of  FamUies,  S6'7 

have"  lived'  in  fin  ever  finCe  I  was  born  :  all  tliy  com- 
mandments Iiave  I  broken,  all  thy  merdcs  have  I  abufcd^^ 
trifled  with  thy  patience,  rciiiled  tJiy  Spirit,  and  reject- 
ed thy  Goipel,  times  without  number. 

Sp  foohih  and  ignorant,  ^o  llupid  and  hardened,  un- 
thankful and  unfaithful  have  I  been  ;  a  tranfgrcffor  from, 
tlic  womb  :   fuch  has  been  my  lilx:.     What  then  muft 
my  heart  be,  the  fountain  from  whence  all  thefe  ftreams 
of  bitter nefs  have  flowed  I  O  Lord,  thou  haft  faid  it,  and 
I  cannot  deny  it,  my  heart  is  deceitful  above  all  things,  • 
and  defperately  wicked  :  I  am  wholly  defiled.     There  is 
no  found  part  in  me/    I  am  full  of  pride  and  ignorance, 
unbelief  and  felf-will  ;  my  boafi:ed  ilrength  is  v/caknefs, 
and  my  bed  righteoufnefs  as  an  unclean  thing  before  thee. 
I  owe   thee  tea  thoufand   talents,  but  have    nothing  to 
pay.     I  am  bound  to  a  perfect   obedience,  but  I  cannot 
perform.     O  v/retched    man,  who  fhall  deliver  me   I 
Wherewithal  iliall  I  come  before  the  moil  hi^h   God  ? 
Will  fighs,  or  tears,  or  promifes  anfwer  the  demands  of 
thy  law,  fatisfy  thy  jufdce,.  and  avert  thy  righteoiis  an- 
ger ?  or  where  fiiall  I  hide  my  guilty  head  ?  O  Lord,  my 
fiefli  trembleth,  my  heart   faileth  before  thee.     I  am  a- 
fraid  of  thy  judgments.     I  have  deferved  them  all ;  and 
lliouldefi:  tlxou  nuw  po'ir  forth  thyvvTath  upon  me  unto 
the  uttermofi:,  even  in  the  midil  of  my  fufi^erings  I  mufi: 
ov/n  thy  jufi:ice.     Shouideft  thou  iliut  out    my  prayers^ 
and  fay.  Depart,  thou  curfedjinto  everlaiting  fire,  I  mult 
be  dumb.     But,  O  Lord,  though  I  have  thus    deftroycd 
myfeif,  3«  there  no- help,  no  hope  in  thee  ?  Haft  thou  not 
revealed  thyfelf  in  thy  vv^ofd  as  "  tfie  Lord  God',  merci- 
ful, and  gracious,  long-faiTering,  and  abundant  in  good- 
nefs  and  truth;,  forgiving  iniquity,  Iran fgreillon,  and 
lin  ?"     /\nd   haft  thou   not    commended    thy   love    to 
poor  loft  finners,  in  giving  tl^ne  only  Son  to  be  the  pro- 
pitiation for  fin  :  hath  not  thy  kind  providence  put  thy 
gofpel  into  my  hands,  to  prevent  my  finking   into  de^- 
pair  ?  Thou  haft  been  pleafed  to  inform  me  of  thcfinlefs 
life  and  rnerlLorious  death  of  thy  only  begotten   .Son,  of 
the  grace  of  his  heart  to  the  chief  of  finners,  and  the  in- 
terceflion  1  c  ever' fives  to  make  for  the  worft  that  come 
to  thee  by  him.     And  though  it  is  amongft  my  moft  a-- 


S6S  OJjices  cfDcvoilonfor  the 

bomlnable  fins,  and  the  caufc  of  them,  that  I  io  long 
flighted  this  record  of  thy  Son,  I  now  fee  and  feel,  tlat 
except  he  faves  me,  I  muil  undoubtedly  periili  forever. 
All  that  believe  in  him  he  will  fave  ;  and  I  am  taught  in 
thy  Word  that  faitK  is  thy  gift,  and  of  thy  operation  in 
the  foui.  O  beitow  and  work  in  me  the  Vv^ork  of  faith 
with  power,  I  befeech  thee,  unworthy  as  I  am.  Enable 
me  to  behold  the  fuxTering  woundeei  Lamb  of  God,  who 
poured  forth  his  foul  an  offering  for  tranfgrciibrs.  Kelp 
me  to  believe  that  he  has  his  own  felf  bore  my  fins  in  his 
own  body  on  the  tree  ;  that  he  has  dehvered  me  from 
the  curfe  of  the  lav/^  being  made  a  curfe  for  me.  Let  ine 
feel  the  powerful  efHcacy  of  that  blood  which  cleanieth 
from  ail  iin.  O  let  that  Spirit  which  Jefus  is  exalted  to 
beftow,  teftify  of  him  to  me,  and  glorify  him  in  my  eyes 
that  mj  troubled  eonfcience  may  enjoy  peace,  and  my 
foul  ^d  reft  in  Chrift.  Gird  me  with  lirength  for  thy 
bldTed  fervice,  and  redeem  me  by  thy  migfity  grace  from 
the  power  of  all  iniquity,  from  the  hands  of  all  my  ene- 
mies, that  I  may  live  devoted  to  thee  forever.  O  fpare 
inc,  good  Lord,  that  I  may  be^a  monument  of  the  rich- 
es of  thy  mercy,  and  an  inftrument  of  fpreading  thy 
praife,  Vv'ho  art  juft,  and  yet  the  Juftifyer  of  the  Snner 
'snd  the  ungodly,  through  him  whom  thou  haft  held 
forth  to  be  a  propitiation  for  fm  througli  faith  in  his 
blood.     Amen. 

4  Prayer  for  the  Increafe  of  Faith  in  Chrljh 


Enlarge,  I  befeech  thee,  0  Lord  my 
God,  my  narrow  heart  to  receive  thy  precious  promife^^ 
in  all  their  power  and  fulnefs.  If  the  faint  hope  I  already 
have  that  thou  art  my  reconciled  Father,  was  not 
founded  upon  thy  own  faithful  v/ord  it  would  indeed 
be  prefumption  to  afk  of  thee  to  confirm  it  to  a  full  af- 
furance.  But  fmce  thou  haft  given  to  them  that  believe 
exceeding  great  and  precious  promifes,  that  -they  might 
be  partakers  of  a  divine  nature  ;  and  ^y  thy  immutable 
word  and  oath,  haft  provided  that  all  who  Hy  to  Jf^us 


Ufe  of  JFaviilles.  S69 

Chnft  for  refuge,  Ciould  have  ftrong  confolation,  O  give 
nic  to  enjoy  the  incftimablc  benefit.  Lord,  I  do  believe, 
help  thou  mine  unbelief.  Adored  be  thy  free  grace  for 
what  thou  haft  already  done  ;  but  perfed  thy  work 
in  me  :  make  me  ftrong  in  faith,  that  on  all  occaftons 
I  may  give  glory  to  God.  Thou  haft  fhewn  me  fome 
thing  of  my  own  mifery.  I  fee,  I  feel  myfelf  a  loft  crea- 
ture v/ithout  thy  falvation.  Thouhaft  alfogiven  mefomc 
underftanding  to  know  him  that  is  true,  even  the  almigh- 
ty Saviour ;  and  every  hope  of  mercy  not  founded  upon 
him,  I  renounce*  T  have  caft  myfelf  at  his  feet,  and  faid, 
Lord,  five  me,  or  I  perifli*  I  cannot  doubt  his  power, 
but  O  forgive  me  that  1  fo  often  doubt  his  love  and 
willingnefs  to  lave  fuch  as  I  am,  though  I  know  for  this 
purpofe  he  appeared  in  the  form  of  a  fervant,  and 
died,  upon  the  crofs. 

O  let  me  know  in  whom  I  have  believed,  fo  as  no 
more  to  doubt,  nor  be  in  darknefs.  Perfuade  me  fully 
of  my  own  fmcerity  in  intrufling  my  deareft  concerns 
into  the  hands  of  Clirift\  and  of  his  wdilingnefs  and  abili- 
ty to  keep  that  which  I  have  committed  to  him  againft 
the  great  day  ;  to  preferve  me  from  falling,  to  fupport 
me  under  all  my  trials,  to  defend  me  againft  all  my  en- 
emies through  this  ftatc  of  warfare,  and  at  length  to 
prefent  me  faultlefs  before  thy  glorious  prefence  with  ex- 
ceeding joy. 

Fam  would  !  rely  upon  thy  faithful  promifes  ;  fain 
would  I  rejoice  in  hope  ;  but,  alas  !  an  evil  heart  of  un- 
belief deprives  me  of  thofe  comforts  and  privileges  pro* 
vided  in  the  gofpel  for  returning  finners.  Let  the  Sun 
of  righteoufnefs  Ihine  forth  with  healing  in  his  beams^ 
fcattering  the  m.ifts  and  clouds  wdiich  hang  upon  my 
mind.  Give  me  grace  to  feek  this-  blefting  by  diligently 
reading  thy  holy  word,  by  being  inftant  in  prayer,  con- 
ftant  in  the  ufe  of  all  ordinances,  and  circum/pecf  in  all 
my  converfation.  Let  mc  not  remain  ignorant  of  the 
devices  of  Satan,  that  he  may  neither  terrify  me  by 
his  malicious  fuggeftions,  nor  feducc  me  under  the  ap- 
pearances of  an  angel  of  light,  to  depart  one  ftep  from 
the  rule  of  thy  word,  either  to  do  what  thou  haft  not 
commanded,  or  to  cxped  w^hat  thou  haft  not  promifed. 


370  Offices  of  Devotion  for  the 

But  having  my  heart,  my  hope,  my  eye  fixed  upon  thei^ 

raone,  n:riy  I  cheerfully  wait  for  the  accompliiliment  of 
ail  the  good,  bctJi  in  time  and  in  eternity,  promifed  to' 
them  that  are  in  Chriji  Jcfiis,  I  afK:  this'  in  his  name- 
Amen. 


A  Prayer  proper  for  one  in  Trade  or  Merchandfe. 


R IGHTEOUS  art  thou,  O  God,  in  thc^ 
doom  pronounced  on  all  the  human  race  for  the  offence 
of  cur  firft  parents,  that  in  the  fweat  of  our  brow  wc, 
^lould  eat  bread.  And  not  only  in  juftice,  but  in  mer-- 
ey  hail  thou  ordained  that  we  fhould  be.acfive  and  labori- 
ous, to  be  of  benefit  to  %thers,  and  to  be  preierved  our- 
felves  from  all  the  evils  of  idlenefs  and  Hoth.  Thou  thy- 
f!:if  v/orkeil  hitherto,  and  thy  provideqce,  which  order- 
eth  all  things  in  heaven  and  eartli,  dofl  never  flumber 
cr  ficep.  Thy  only-begotten  Son  alfo,  when  he  took 
upon  him  our  ^tOi^  put  his  hand  to  the  nail,  and  his 
right  hand  to  the  workman's  hammer  ;  and  it  was  his 
meat  and  dsink  to  do  thy  will\  and  fmiih  the  work  thou 
gaveil  him  to  do.  Thy  holy  angels  likewife  are  in  ac- 
tion  without  ceafmg,.  miniftering  unto  them  that  fiiall 
be  heirs  of  falvation-  Who  or  what  then  am  I,  O  Lord 
God,  tha.t  I  Ihould  e:jpecl  to  liave  no  bufmefs  or  labor 
appointed  for  me,  requiring  my  clofe  attention  ?  Let  not 
this  be  efteemsd  a  burden,  but  p;ive  me  grace  with  all  a- 
lacrity  to  apply  myfelfto  my  particular  employmxent. 
And  as  I  am  fixed  in  it  by  thy  unerring  wifdom,  not  for 
my  own  private  intereft  alone,  but  for  the  good  of  focie- 
ty,  O  implant  and  increafe  within  me  a  principle  of. 
truth,  honetly,  and  good-will  to  men,  that  I  may  always 
abhor  the  thought  of  enriching  myfelf  by  the  gains  of  ie- 
cret  fraud,  or  bafe  deception.  Keep  me  from  day  to 
day  by  thy  mighty  power  yin  a  conlcientious  regard  to 
that  rule  of  thine,  defigned  to  extirpate  all  the  difeafes  of 
trade,  of  doing  unto  others  as  I  would  they  fliould  do 
unto  m^e.  Let  me  never  forget  that  the  wages  of  un- 
righteoufnefs  bring  with  them  the  curfe  of  Godj  and 


iTjl^   of  Families.  '  ^V^l 

dial  the  pro  (perky  of  the  wicked  fhall  deftroy  thern. 
Let  me  always  feel,  that  better  is  a  li*"'Je  which  the  right- 
eous hath,  than  great  revenues  without  right.  And  as 
thou  knoweft  how  naturally  felfifli  I  arn,  and  how  prone 
to  the  love  of  money,  wliich  is  the  root  of  all  evil  ;  as 
thou  feed  in  ;the  daily  courfe  of  my  bufmcfs  anci  employ- 
ment, how  much  I  am  in  danger  of  beir.g  led  to  think 
gain  the  one  thing  needful  ;  O  my  God,  fave  me  from 
all  fach  fnares  and  temptations.  Let  not  riches  with  its 
cncliantments  deilroy  me,  nor  lionors  or  pleafures  entice 
me.  O  let  me  ever.fee  them  the  fleeting  vanities  they 
arc,  and  anticipate  the  day  when  they  cannot  profit  at 
all.  R-ivet,  O  my  God,  upon  my  mind  the  intrinfic 
everlafting  value  of  thy  love,  and  of  the  comforts  of  thy 
Spirit,  and  a  remembrance  of  the  happy  and  ever  bleiled 
ilate  of  the  obedient  and  faithful  in  Chri/l  J<^fi^  ;  l-l^at 
fo  amidil  all  my  getting,  I  may  get  that  treafure  that  ihall 
never  £iil.  And  in  order  that  the  butineis  I  have  to  do 
in  the  world  m.ay  not  prove  the  deftruction  of  my  foul, 
grant  me  a  godly  jealoufy  over  it,  and  a  perpetual  fufpi- 
cion  of  its  tendency  to  extinguifli  in  me  all  ienfe  of  fpir- 
itual  blelnngs,  and  to  alienate  my  heart  from  God. 
Knowing  how  many  thoufands  have  been  fwallowed  up 
and  lolHnthe  inordinate  purfuit  of  their  buunefs  :  fee- 
ing the  world  intent  only  upon  amailing  wealth  ;  and 
feeling  the  fame  ptiirix)n  kindling  \^  itliin  my  own  cor- 
rupted heart  ;  I  earneftly  befeech  thee,  O  God,  by  thy 
pvv-n  bowels  of  mercies,  by  thy  dear  Son's  blood,  put 
thy  Spirit  within  me,  cauiing  me  to  ufe  this  world  as 
not  abufing  it,  and  to  maniteft  my  moderation  in  the 
niidft  of  my  diligent  application  to  my  caUing,  And 
never  fuller  me  in  iudement  for  mv  fms  to  be  fo  imimerf- 
ed  in  trade  and  m*erchandife  as  to  miakc  mc  cold  and  form- 
al in  prayer,  backvv''ard  to  holy  duties,  a  ur anger  to  ,the 
peace  and  joys  of  the  faithful,  a  protaner  of  thy  wbbath, 
.or  adcfpifer  of  thofe  opportunities  for  fccret  devotion, 
by  which  alone  my  foul  can  be  kept  alive  to  God,  and 
grace  obtained  to  wdthftand  hn.  Make  me  a  conqueror 
over  the  world,  and  by  this  infalhble  v/itnefs  in  niyfelf 
to  prove  Ciat  I  believe  in  Chrirt  to  the  faving  of  my  Ibul. 
If  riches  increafe  with  me,  grant  in  the  fame  proportion 
my  hand  may  be  hberal  to  tlie  poor  and  ne.dy.     Poiicis 


S75  O^ces  of  Dsvoilonfor  ihe 

my  mi-id,  wherever  I  am,  v^hatever  I  do,  v/ith  a  fenfe  of 
thy  prefence,  as  n  God  that  fearcheft  the  heart  and  tri- 
eth  the  reins,  that  thou  may  eft  give  to  every  one  accord- 
ing to  his  ways,  and  according  to  the  fruit  of  his  doings  ; 
that  fo  I  may  never  be  furjDrifed  in  the  hurry  of  bufmefs, 
or  feduced  by  a  notion  of  concealing  the  fraud,  to  aci: 
with  deceit  and  lies.  Lord,  hear  my  prayer,  and  keep 
me,  fo  that  neither  the  cares,  nor  the  pleafures,  of  this 
world,  nor  the  deceitfulnefs  of  riches,  nor  the  lufting 
after  other  things,  may  ever  prevail  againft  me,  to 
make  me  a  diilionor  to  my  Chrtjllan  profeilion,  and 
to  fell  my  foul  for  that  which  pcrillies  in  theuiing. 
Hear  me,  O  Lord,  for  Jefits  Chfijis  fake,  who  died 
to  deliver  us  from  the  power  of  this  prefent  evil  v/orld, 
rmd  to  choofe  unto  himfelf  a  peculiar  people,  who 
ihould  not  be  of  the  fpirit  and  temper  of  this  v/orld, 
even  as  he  was  not  of  the  world.  To  him,  with  thyfelf, 
O  Father,  and  the  Holy  Ghoft,  be  all  honor  and  glory, 
now  and  forever  more.     Amen. 


A  Prayer  prcper  for  a  P  erf  on  in  Trade  upon  fiiftalnlng  fom 
great  Lofs, 


O  Lord,thou  makeft  rich5and  thou  mak- 
eft  poor,  exercifing  an  abfolute  and  moft  righteous 
ibvereignty  over  the  fubftance  and  circumftances,  as  v/eli 
as  over  the  perfons  of  thy  creatures.  O  forgive  my  ftns, 
which  have  provoked  thy  difpleafure.  Have  compaf- 
fion  upon  my  weaknefs,  and  turn  back  the  fwarm  of  evil 
thoughts  which  arc  preilmg  in  from  every  fide.  Banilli 
all  gloomy  difiruftful  apprelienfions  from  my  mind.  Teach 
me  how  to  be  abafed  ;  and  if  it  feem  good  in  thy  iight 
to  call  me  to  fuch  a  fevere  trial,  how  to  be  in  wantv 
Give  m.e  underftanding  to  learn  more  cfFedually  from 
this  providence,  how  tranlient  and  uncertain  are  the  rich- 
es of  this  v/orld  !  and  now,  more  than  ever  it  has  been 
let  it  be  my  chief  aim  to  grow  rich  towards  God,  to  lay 
up  my  treafure  there  where  it  can  never  be  loft  and 
to  choofe  that  good  part  whic|i  fhali  never  be  taken 


Ufi  of  FamiUes.  S7S 

from  me.  O  Lord,  prcfervc  me  from  defponding 
thoughts,  though  this  great  misfortune  is  come  upon 
me.  Suffer  me  not,  through  any  apprehenfions  of  my 
afllicled  mind,  fo  to  limit  thy  power,  ai5  if  thou  couldil 
not  extricate  me  out  of  all  my  prefent  difficuties,  in  a 
way  which  I  cannot  forefee  ;  or  as  if  thy  bounty  was  not 
able  to  iupply  me,  becaufe  the  means  of  my  provilion  at 
this  time  are  now  taken  from  me.  In  oppofiticn  to  my 
own  felf-tormenting  thoughts,  and  to  the  malice  of  Satan, 
who  waits  to  turn  them  to  my  ruin,  convince  me  by 
thy  Spirit,  that  if  I  lead  a  godly  life,  I  fhall  want  no  man- 
ner of  thins;  that  is  2:ood.  Thou  art  able  to  retrieve  ali 
my  lofs  ;  and  after  thou  haft  proved  and  tried  my  heart, 
to  blefs  my  laft  days  with  more  abundance  than  my  firft; 
or  thou  canft  give  me  more  fatisfaclion,  and  peace  in  a 
reduced  condition,  than  I  enjoyed    in  greater  affluence. 

0  let  thefe  thoughts  quiet  my  mind,  and  make  me  cheer- 
fully fubmit  to  thy  difpofal.  Let  thy  faithful nefs,  truth, 
and  promife  be  m.y  heritage^  and  trufted  in  as  a  fiiiH- 
cient  portion.  Anci  as  thou,  O  God,  knoweir  my  frame, 
and  all  the  hneft  fprirgs  of  my  nature,  let  not  the  fight 
of«my  children  or  family  overpower  me.  Let  not  my 
heart  be  torn  with  anguifli,  as  if  they  m.uft  be  defdtute 
and  forfaken.  Say  unto  me.  Be  of  good  cheer,  leave 
your  children  unto  me,  I  will  preferve  them  alive,  and 
put  thou  thy  truft  in  the  Lord.  O  let  my  faith  reft  up^ 
on  thy  v/ord,  that  thou  who  haft  graciouHy  given  them 
life,  wilt  provide  proper  fuftcnance  for  it.     Prepare  me, 

1  l)cfecch  the,  O  God,  for  whatever  further  trials  I  ihall 
Ic  calivd  to  go  through,  and  make  me  ready  even  to 
lofe  my  lii^,  rather  than  to  take  any  ui •lawful  methc.ds 
for  relief  in  m.y  diftrefs.  Thus,  O  Lord,  deiiring  to 
efteeni  my  prefent  alTiiclicn  »i  mark  ol:'  thy  favor  toward!; 
uie,  (though  my  corrupt  nature  is  apt  to  be  ollended 
with  it)  I  commend  niyfeif  and  my  imperfecl  petitions 
-Uito  thee  through  thy  beloved  Son.     /Vmcn, 


v74'  Officer  cfDevotlo7ifur  ihe 


4  Frsi-jcr  for  a  Student  educating  for  Holy  Orders* 


\j  Thoii  Father  of  lights,  from  whom 
Cometh  every  good  and  pcrfea:  gift ;  by  whofc  good  - 
nefs  to  me  I  am  training  up  in  knowledge  and  learning 
that  I  may  be  thoroughly  furnilhed  in  due  time  to  be  a 
preacher  and  teacher  in  thy  church  ;  to  thee  I  make 
my  prayer  for  a  bleiling  upon  my  ftudics  and  imdertak- 
ing,  or  ail  will  be  in  vain.  Sandify  and  purify,  I  be- 
feech  thee,  'fiiy  heart,  that  I  may  not  ftudy  for  reputa- 
tion, and  to  get  the  name  of  learned  and  acute,  but  only 
to  be  an  inftrument  in  thy  hand  of  glory  to  thy  name,  of 
good  to  the  humortal  fouls  of  m.en.  And  as  authors 
are  infinite,  as  much  reading  is  a  wearinefs  to  the  fiefh^ 
caufmg  diilradion,  and  tending  only  to  unprofitable 
queftions  ;  for  this  reafon,  I  befeech  tliee,  fo  to  dire<:t 
m.e,  that  I  may  know  v/hat  books  to  choofe  and  v.  hat 
to  refufe,  and  conflantly  apply  myfelf  to  that  courfe  of 
ftudies  vv'hich  will  bed  prepare  me  for  thy  holy  fervicc. 
Preferve  me  from  the  infedion  of  falfe  dodrine,  natur- 
ally pleafmg  to  the  pride  and  corruption  of  nature  ; 
and,  as  the  only  way  of  being  fafe  from  falling  into  er- 
ror, grant  I  may  give  myfelf  up  entirely  to  be  guided 
by  thy  Spirit  in  daily  and  earneft  prayer.  And  as  thy- 
written  word  is  the  only  repofitory  of  thy  will,  and  of 
that  wifdom  which  is  far  better  than  gold.  O  make  mie 
a  diligent  reader  of  the  fcripture.  May  I  exercife  my- 
felf in  it  day  and  night.  Let  it  dwell  ricldy  in  mc,  and 
be  as  much  more  pleafant  to  my  foul  than  all  IiuiTian 
writings,  as  thou,  O  God,  art  wifer  and  belter  than 
m.en.  Give  me  wifdom  to  aflociate  with  none  but 
thofe  by  whofe  fobriety,  gravity  and  good  example  I 
may  receive  benefit.  Rather  let  me  choofe  folitude, 
and  be  fatisiied  with  reproach,  than  walk  in  the  way  of 
fmners,  and,  for  company^s  fake,  deilroy  my  foul,  or 
wound  my  confcience.     JLxcite  in  me  a  conflant  appre^ 


Ufe  of  Families.  375 

Iverifion  of  my  amufemcnts  and  recreations,  knowing 
how  difficult  it  is  not  to  exceed  the  bounds  of  modera- 
tion, and  how  foon  the  afFe^lions  are  drawn  off  from 
better  things,  and  enflaved.  Let  my  care  therefore  be 
to  redeem  my  time,  and  to  find  my  fludy  and  my  God 
my  exceeding  joy.  In  all  things  do  thou  order  my 
converlation.  Grant  I  may  be  temperate  in  meat,  and 
drink,  and  flecp  ;  grave  in  my  deportment ;  refpeciiful  to 
my  fupcriors  ;  amiable  to  my  equals  ;  meek  towards  m.y 
inferiors  ;  courteous  and  affable,  without  lc\'ity  and  fol- 
ly to  all.  Give  me  ability  and  aptnefs  for  fchoiailic  ex- 
ercifes,  which  are  to  ftrengthen  my  fiiculties,  to  poliih 
the  mind,  and  to  be  the  ornament  of  my  future  life  ; 
that  fo  I  may  leave  this  place  of  education  free  from  the 
vices  too  prevalent  in  it  ;  fancliiied  and  prepared  as  a 
veiTel  of  honor  fit  for  the  mailer's-  ufe.  And  may  I 
take  upon  me  the  high  office  of  a  teacher  of  fouls,  not 
as  one  who  proilitutes  his  confcience  and  lies  unto  the 
Holy  Ghoil  for  a  morfcl  of  bread,  but  as  one  who  is 
vealiy  moved  by  a  defire  of  faving  periiliing  finncrs. 
Hear  me  for  Jefus  Chrifcs  fake.     Amen. 


A  Prayer  for  C  haft  it y. 


O  Thou  God  and  Father  of  our  Lord 
jefiis  Chri/i^  who  haft  called  us,  not  unto  uncleannefs 
But  unto  iiolinefs,  whofe  will  is  our  fanclification,  that 
we  ihould  poilefs  our  bodies  in  honor  and  chaftity,  not: 
in  the  lufts  of  concupifcence,  as  the  Gentiles  who  know 
not  God  :  I  bov/  down  my  knees  to  bewail  before  thee 
the  inherent  corruption  of  my  nature,  my  defire  to  de- 
file  myfelf  in  thofe  things  which  I  know  in  common, 
with  the  brute  beails.  To  fuch  a  degree  hath  this  luft 
of  uncleannefs  feized  me,  that  with  difficulty  I  abftain 
from  adual  lewdnels,  whilft  my  imagination  is  dread-  | 
fully  ftained,  and  the  thoughts  and  defires  of  my  heart 
miferablyfubjeclied  to  this  fierce  paffion.  O  my  moft 
gracious  God,  had  it  not  been  for  thy  reftraining  grace^ 


^7t>  Uffices  of  DevoiiGn  for  the 

I  liiid  doubtlefs  fallen  a  prey  to  this  common  fin.     !lM 
tliou  therefore,  who  h.ift  kept  me  from  falling,  vanquilli 
ail  the  uncleannel's  of  my  heart.     Fortify  me  againft  it  j 
and  fill  me  with  a  deteftation  of  lewdnefs  as  a  deadly 
evil.     And  as  the  wickcdnefs  of  my  heart  would  fedv.ce 
me  into  this  fin  by  promifing  repentance   and   amend- 
ment, caufe  me  to  underfiand  tliat  the  fin  of  whoredom  ^ 
above  all  others,  takes  away  the  underftanding,  leading 
on  tht)fe  who  are  enilaved  by  it  like  an    ox  that  goeth 
to  the  ilaughter,  or  a  fool  to  the  correciion  of  the  flocks. 
Convince  me  of  thy  utter  abhorrence  of  this  fin,  and 
the  impoilibility  of  efcaping  thy  difpleafure,  if  I  take 
part  in  the  voluptuoufnefs  of  the  unclean.     Make  me 
remember  thy    judgments  in  old  XaxviC  upon  thofe  who 
committed  fornication,  and  all  the  exprefs  declarations 
of  thy  own  v/ord,  that  Vv'];oremongers  and  adulterers 
Hiall  h?>ve  their  portion  in  the  lake  of  brimilone  and  fire. 
Let  not  vain  v/ords  deceive  me,  nor  the  practice  of  the 
ungodly  leiTon  in  my  fight  the  iniquity  of  this  fin  ;  nor 
the  vaft  multitude  of  tliofc  who  live  in  it  make  me  once 
doubt  thy  veracity,  and  determinate  purpofe  to  deilroy 
the  unclean,  both  body  and  foul  in  helL     That  I  may 
not  myfeif  be  overtaken  by  this  luft,  let  m.e  avoid  all  fo- 
ciety  and  acquaintance  with  the  debauched,  and  all  their 
haunts  of  idienefs  and  places  of  entertainment.     Into 
their  alTembly  never  let  me  enter.    Give  to  apply  m^yfelf 
with  induitry  to  my  bufinefs,  knowing   that  idienefs  is 
the  great  encourager  of  unclean  defires  and  practices. 
Enable  me  to  turn  av/ay  my  eyes  fi'om   every  iniiamiing 
objecl: ;  to  be  fober  anci  careful  in  my  difcourfe,  not  giv- 
ing way  myielf  to  foolifli  talking  or  jcfi.ing^  r.cr  flaying 
to    hear   thofe   v/ho   do.     Give  me  grace    to  eat    for 
flTength,  not  for  pampering  the  fiefii.     Lord,  m.ake  mc 
to  heed  and  beware  of  cheriiliing  the  feebleft  motion   of 
this  luft,  knowing  from  tlie  hiftory  of  God's  faints  how 
great  a  fire  fuch  a^jittlc  fpark  has  kindled  when  indulged. 
As  I  profcfs  myfeif  a  Cbrljiian^  grant  I  m.ay  w^ith.  horror 
reject  every  temptation  of  offering  fuch  an  infult  to  my 
Redeemer,  as  to  take  the  members  of  Chr ill:  and  make  them 
the  members  of  an  harlot.   And  left;  my  heart  fliould  en- 
vy finners  in  their  plcafures,  O  Lord,  grant  I  may  rcfiecl 


Ufe  of  Families*''  'S75 

Oil  all  tliofc  marks-  of  thy  vengeance  again  ft  the  fin  of 
lewdnefs  vifible  in  this  world,  as  well  as  rcferved  for  the 
unclean  in  that  which  is  cLcrnal.  Let  me  net  forget  what 
loathfome  difeafes,  what  bitter  pains,  what  poverty  and 
want  is  the  fruit  of  lull :  what  quarrels,  wliat  bloodflied, 
^hat  infamy  and  death  froiu  the  hands  of  juflice  are 
brought  upon  young  wretches  by  means  of  chambering 
and  wantonnefs.  Let  the  knowledge  of  thcfe  things 
juake  me  urgent  and  inflaht,  day  after  day,  to  cry  un- 
to thee  to  preferve  me  blamplefs  in  Ipirit,  foul,  and  body, 
and  that  I  may  never  gratify  an  appetite  implanted  for 
the  nobeft  purpofes,  but  in  the  way  which  thou  liaft 
appointed.  Grant  this.  Holy  Father,  for  jefus  Chrift's 
fake.    Amen. 


A  prayer  for  a  young  Ferfouo 


.  Whither,  O  Lord,lhall  a  young 
rnan  go 5  or  how  iliall  he  l>e  able  to  elcape  all  the  fnares 
which  befet  him,,and  all,  the  corruptions  withhi  his 
own  heart  ever  ready  to  betray  him  ?  \Vhcre 
but  to  thy  throne  of  grace,  O  God  of  all  power  ?  Here 
therefore  do  I  prefent  my  fupplicatioh,  humbly  befeech- 
ing  thee  to  give  unto  me  that  faith  in  thy  word,  which 
ihnll  make  me  receive  aJlthy  promifcs  with  delight  and 
comfort,  and  Hand  in  awe  of  doing  any  tldr.g  to  incur 
thy  threathings,  Eftabliih  in  me  the  fear  of  thy  eternal' 
majefty,  and  a  fteadfaft  purpofe  of  heart  to  walk  before 
thcv^.  in  holinefs  and  righteoufnefs  all  the  days  of  my  life. 
Subdue  m^y  natural  pride,  which  would  lead  me  to  be  a 
rebel  againft  thee,  O  my  God,  and  lightly  to  regard  the 
plainefl  and  mofl  pofuive  of  thy  commands.  Quench 
thofe  lufts,  which  the  fire  of  youth  ever  kindles  in  the 
heart.  Inilcad  of  being  heady, high-minded,  raihp  and 
prefumptuous,  open  mine  ear  to  receive  initruclion  :  in- 
spire me  with  meeknefs  to  be  humble  in  my  whole  bc- 
Jiavior,  and  ever  to  follow  that  which  is  good.  Create 
in  me  a  conllant  diftruft  of  myfelf,  an  averfion  to  ihs 

X  X 


570"  Offices  cf  Devction  for  ihe^  icC: 

company  of  the  IcM'd,  the  gay  and  thoughriefs  ;  and  a 
jealoufy  of  thofe  things  to  which  I  find  myfelf  moil  ve- 
hemently inclined  ;  knowing  that  by  nature  I  am  alto- 
gether-earthly, fenfiial,  and  deviliih;  Now  in  my  youth 
grant  I  may  afcribe  unto  thee  the  honor  due  unto  thy 
name  by  preferring  always  the  knowledge  ofthytruthj 
the  fenfe  of  thy  love  and  obfervance  of  thy  will,  to  all  the 
pleaiures  of  iin  and  vanity.  O  convince  me  that  the  be- 
ginning of  fin,  as  well  as  of  ftrife,  is  as  when  one  lettcth 
out  water.  Teach  me  how  foon  fin  will  infnare,  howinfen- 
fibly  int angle,  and  hovv^  diffidult  it  is  to  efcape  from  thofe 
evil  tempers  and  indulgences,  when  once  complied  with, ^ 
which  might  eafily  be  vanquiflied  by  refiftance  at  firft. 
Let  thy  Sirit  be  my  perpetual  monitor,  guide,  and  com- 
forter, through  thy  word.  Koot  out  of  m.y  vein  heart 
all  good  opinion  of  m.yfelf,  aiU  haughtinefs  of  fpirit,  all 
flubbornnefs  and  morofenefs  of  dilpofition,  all  affeclation' 
of  conforming  to  failiionable  fin  and  folly,  and  every 
wanton  imagination  ;  thefe  m\c  propenfities,  the  mifer-' 
able  difeafes  of  my  fallen  nature,  which  I  find  within' 
me.  Help  m.e,  O  my  God,  to  mortify  them  all,  to  ad- 
vance in  grace  as  I  grow  in  years,  to  gain  a  com.plete" 
vidory  over  r?iy  corruptions,  a.\id  make  a  conllant  prog- 
refs  in  the  knowledge,  faith  and  cofolations  of  Chriji 
J  ejus  the  Lord  j  in  whofe  early  youth  I  fee  an  example 
of  holinefs  and  righteoufnefs,  which  I  am  commanded 
to  follow,  and  through  whom  I  hope  to.bc  accepted  unti^ 
life  for  evermore.     Amen, 


f    I    M    X    % 


LIST    OF    SUBSCRIBERS. 


i'AMKS.                                                   PLACE    OF   ABODR.                               jg©. 

COPiES 

Samuel  adams. 

Pittsfqrdp 

:l 

Rev.  Herman  Bali^ 

Rutland, 

1 

Finch  Barlow, 

Pittsford, 

I 

Samuel  Barnaby, 

New-B.raintree^ 

1 

Hiram  Baxter, 

Brandon^ 

a 

David  Bent, 

Mt.  Holly, 

1 

John  F.  Browu 

Fitchburg, 

1 

Afahel  Bundy^ 

Walpole, 

1 

JelTe  Banifter, 

grookiieldy 
Worcefier, 

t 

Jofeph  B.  Caldwell, 

1 

Lieut.  Samual  Curtis,  Jun 

do. 

1 

Lieut.  Eliphalet  Chapman. 

,      Cavendiflio 

1 

Reuben  Chapman, 

do.    ' 

1 

Luke  Coffin, 

do. 

1 

Col.  Benjamin  Coolcyj, 

Pittsford, 

1 

Capt.  Caleb  Cooky, 

do. 

1 

Deac.  Nathan  Coolidge, 

Windfor, 

1 

tlapt.  Jerathmael  Cummin 

gs,          dc^ 
D 

VN^orccfter, 

^ 

Mathew  Davenport  Juh. 

1 

Ebenezer  Drury,  Efq, 

Pittsford, 

3 

Abraham  Drury,  Efq, 

do. 

1 

George  Dake, 

Windfor, 

1 

Capt.  James  Doroghue^ 

do. 

I 

Reuben  Dean, 

do, 

X 

37S 


NAMES. 


PLACE  OF  ABODE. 

E 


^Iphcus  Eaton,  Worcefler, 
Amherft  Eaton,  do. 

Joel  Ely,  *  Windfor, 

Lieut.  Willian  Emmcrfonj  do. 


KO.    COPito- 


Capt.  Samuel  Fairdeld, 
Xk)Ct.  Willi. un  Frifbie, 
Hezekiah  Field, 
Enoc  Flagg, 
Capt.  Oliver  Fox, 


Pittsford, 
do.' 
Woodllock 
Worcefter, 
Fitchburg, 


Timothy  Garfieldj 
Afa  Gleaibn, 
Samuel  Green, 
Capt.  Luther  Goddard, 
Rev.  Jofeph  GorTe, 
Jonathan  Grout,  Jun* 
Benjamin  Gilbert, 


Fitchburg^ 

Ward, 

Shrewfbury, 

do. 
Sutton, 
Worcefters, 
Brookfield, 


H 


Mofes  Hale,  Winchendon, 

Thomas  Hale,  Rutland, 
Thomas  Hooker,  do. 

William  Hale,  do. 

John  Hallet,  Windfor, 

Rev.  Edward  Harv/ood,  Pittsford, 
Col.  Theophilus  Hammond,  do. 

John  Hitchcock,  do. 

Nicholas  Hopkins,  do. 

Fortunatus  Herrington,  Shrewfbury, 

Samuel  Harrington,  Chittendon, 

Parley  Healey,  Brqokfield, 

Anthony  Hafwell,  Bennington, 

Hiram  Horton,  Efq.  Brandon, 
Cant.  Simon  Harwood,  do. 


S^9 


«AMES.  yLACE    OF    ABOftE 

Dtirius  Houghton,  Windfor, 

Tlieophilus  Hoyt, 
John  liaftings,  Jun. 


Eli  R.  Keeler, 
Ebhraim  Kimball, 
Nathanael  Kingfley, 


Dan  Leonard, 
(ierfham  F.  Lane^ 
Nathanacl  Ladd, 


Eliflia  Mathews, 
Samuel  Maynard, 
Jacob  Miller, 
William  Moorj 


John  Newton, 
Ifaac  NicholaSj 


Capt.  David  Qfwoodj 


do. 
Hatfieldj 


K 


^ 


Brandon, 

Fitchburg, 

Pitsford, 


Ware, 

Weathersfield, 
Chittcndon, " 


KO.  COPIES, 
1 
1 

i 


M 


N 


Ncw-Braintree, 
Bofton, 
Worcefter, 
Woodllock, 


Brookfield, 
do. 


O 


I* 


Rutland, 


Bcnoni  Patrick, 
Lyman  Plork,  • 
Peter  Powers, 
Samuel  Prentifs^, 
Nathan  Pratt,   ' 


Daniel  Ralph, 
Richard  Ranfom^ 


R 


Windfor, 
Mt.  Holly, 
Brandon, ' 
Rutland, 
Shrew^ury 


Woodftock, 
do. 


$so 


NAMES.                                                TLACE   OF   ABODE. 

no.  copfiEe , 

Phineas  Ripley, 

Pittsford^ 

Ezra  Rilter, 

Fitchburg^ 

Daniel  Roberts, 

Cavendiihp 

Samuel  Ruggles^, 

Windfor^ 
S 
Amherft^ 

Gideon  Stetfon^ 

John  Secombe, 

do. 

Deac.  Stephen  Shaw^ 

Windibr, 

Samuel  Smith, 

d^/ 

John  Smith, 

do. 

Nathan  Swallow^ 

do. 

Aaron  Smi;:h, 
Martin  Smithg 

Shrewfbury, 
do. 

Cephas  Smith,  Jun.  Efcj, 

Rutland, 

William  Stone, 

do. 

Clark  Stearns, 

Worcefter, 

Jefle  Sturtevant^ 

do. 
T 

Windfor^ 

Deac.  Jofeph  Thompfon^ 

"Dod.  William  Thomas, 

Brookfield^ 
W 

John  Walker, 

Worcefler, 

Capi.  Ebenezer  Wifwall,  Jun.           do. 

Capt.  SiJvanus  Watrefs, 

Woodftock^ 

Jonathan  Warner, 

Pittsford, 

Jacob  Weed, 

do. 

George  W.  Webb^ 

New-Salem, 

Samuel  White, 

Cavendifh, 

Thomas  Widge, 

Windfoi^, 

Samuel  Willford, 

Tinmouth, 

Jofeph  Watfon, 

Amherft, 

Mofes  Wright, 

Northampton^ 

Azariah  Willis, 

Brookfield, 

Samuel  Williams^ 

do. 

«S1 

•^^AMEs'.  PLACE  OF   ABODE.  KO.  COPIES. 

"William  Ward,  Efq.  Shutefbuiy,  1 

James  Willbn,  Elq.  Worcefter,  1 

*,*  N.  B,  As  all  the  Subcription  Papers  for  the  ivorhi 
have  not  been  returned^  the  above  Lijl  is  probably  defe^iveo 


I 


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